Homilies on Isaiah

THE MAJOR AND MINOR PROPHETS. NOTE ON ISAIAH.

We present many readings of the ancient interpreters regarding Isaiah that have not been noted previously; we have restored those previously published in various places, with the aid of manuscripts and editors, of whom a catalog is provided below.

The codex of the Reverend Jesuit Fathers, dating from approximately the eighth century, of which we provided a specimen in *Palaeographia Graeca*, is a manuscript of excellent quality, written in an uncial hand with accents and breathings by the original scribe. It contains all the Prophets, namely the twelve Minor ones first, then the four Major ones, with various readings of the ancient interpreters in the margin and Hexaplar notes in the text: especially in Isaiah, Jeremiah, and Ezekiel; for in the rest, but few are observed. It was once used by Jean Curterius, who published the commentary of Procopius on Isaiah, which was mutilated in many places, and published the Greek text of Isaiah based on this manuscript, adding also marginal notes and various readings of the interpreters as they were expressed in the same codex. However, he often slipped in his reading, as is noted in the notes below. At the request of the Most Eminent Cardinal d'Estrées, the Reverend Jesuit Fathers granted us use of this same codex for only four days; from it we extracted many things for Jeremiah and Ezekiel. We have corrected not a few of Curterius’s errors and would have devoted greater effort to it, had time permitted. [This is the same codex that Lambert Bos and others call the Marchalian (*Codex Marchali* or *Marchalianus*). DRACH.]

The Royal Codex 1935, formerly 1891, a 10th-century parchment, is mutilated at the beginning: for it begins at chapter 26, verse 12. It is a catena on Isaiah.

ISAIAH CHAPTER FIRST.

[original-script column: see facsimile]

[HEBREW IN GREEK LETTERS] 1. 2. In the days. 3. 4. Seed of evildoers. 1. 2. 3. Israel did not know. 4. [AQUILA] 1. 2. In the days. 3. 4. Seed of evildoers. * They were alienated backward. For a sickness.

VERSION OF THE HEBREW TEXT. 1. Upon Juda and Jerusalem. In days. 2. Lord. Script., IIII. Sons I have magnified and exalted. 3. Israel did not know. 4. Heavy. Seed of the malignant. Sons that are corrupt. They abandoned the Lord, they provoked the Holy One to anger. They have been alienated backward. 5. Defection. Toward sickness. 6. A sole.

VULGATE LATIN. 1. Upon Juda and Jerusalem. In days. 2. Lord. Sons I have nourished and exalted. 3. But Israel did not know Me. 4. Heavy. Seed of the wicked. Sons that are criminal. They abandoned the Lord, they have blasphemed the Holy One. They have been alienated backward. 5. Prevarication. Languid. 6. A sole.

AQUILA. 1. 2. In days. 3. Israel, however, did not know me. 4. Seed of the worst. * They have been alienated backward. 5. Into infirmity. 6.

From the sole of the foot.

MAJOR AND MINOR PROPHETS. ADMONITION ON ISAIAH.

Cod. Reg. 2437, 10th century, parchment. It is also a Catena. Cod. Reg. 1892, silk-paper, 12th century. It is a Catena on all the Prophets. Another Royal Codex, 13th century, which begins at chapter 25, and ends at 41. Readings of the Barberini codex on chapters 27 and 28 of Isaiah, printed by Brian Walton. The most ancient Sangermanensis codex of the commentaries of Jerome on Isaiah. Origen on the Canticles, and his Philocalia. Eusebius’ commentaries on Isaiah, and his Demonstration of the Gospel. Basil on Isaiah, whose commentary reaches only to the sixteenth chapter. Jerome on Isaiah, and his Epistle to Damasus. Theodoret on Isaiah. Procopius on Isaiah, edited by Jean Curter. Augustine on Christian Doctrine. Cyril of Alexandria. Philastrius of Brescia. In some places.

ISAIAH CHAPTER ONE.

SYMMACHUS. ^A 1. Concerning Judah and Jerusalem. In days. 2. I reared and [exalted] sons. 3. 4. Seed of the workers of evil. They abandoned the Lord, they dragged away the Holy One. 5. Into sickness. 6. From a footprint.

LXX INTERPRETERS. ^B 1. Against Judea and against Jerusalem. In the kingdom. 2. Lord. I begat and exalted sons. 3. Israel, however, did not know me. 4. Full. The rest, weighed down. Seed of evil. Lawless sons. The rest, sons who corrupt. You have abandoned the Lord, and have provoked the Holy One. * They have been alienated backward. 5. Iniquity. Into pain.

THEODOTION. ^C 1. Against Judea and against Jerusalem. In days. 2. I reared and [exalted] sons. 3. Israel, however, did not know me. 4. Seed of the workers of evil. * They have been alienated backward. 5. (Deviation.) 6. From a footprint.

[original-script column: see facsimile]

HEBRAIC TEXT (Version) There is no integrity in him; a wound, and a bruise, and a fresh sore have not been pressed, and have not been bound around, nor softened with oil.

9. Lord of hosts. 10. The law of our God. 11. I am full. 13. To call a convocation I shall not be able. 14. Into weariness. I labored in sustaining. 16. To do evil. 18. Now. If they shall have been red as a worm. 21. It has tarried. 22. Thy drink is mixed with water. 23. The contumacious. The whole of him who loves. Retributions. Widows. 24. Lord of hosts. The Strong One of Israel. 25. And I will purge as a purgative thy dross. Thy tin.

VULGATA LATINA There is no soundness in him; a wound and a bruise and a swelling sore has not been bound around, nor treated with medicine, nor fomented with oil.

9. Lord of hosts. 10. The law of our God. 11. I am full. 13. And other feasts I will not celebrate. 14. Weariness. I labored in sustaining. 16. To do perversely. 18. [Empty.] If they shall have been red as a worm. 21. It has dwelt. 22. Thy wine is mixed with water. 23. The faithless. All love. Retributions. Widows. 24. Lord of hosts. The Strong One of Israel. 25. And I will purge unto purity thy dross. Thy tin.

AQUILA Binding. (I labored sustaining.) 10. Law of our God 11. I am filled. 13. A convocation... 14. Into trouble. I labored sustaining. 18. Alas. 22. Thy symposium. 23. ... Every man himself loving. 24. Lord of hosts. 25. And with fire Thy [pressed grapes]. Thy tin.

COMMENTARY ON ISAIAH: CHAPTER I

^A SYMMACHUS. There is no soundness in him, but a wound and a welt, and a blow of percussion not bound up, nor tied up, nor softened with oil. 9. Lord of hosts. 10. Law of our God. 11. I am full. 13. A call for a convocation I will not sustain. 14. Into trouble. I labored [while] propitiating. 16. Doing wicked things. 18. Alas. If they be red as scarlet. 21. He was asleep. 22. Thy wine... 23. Disobedient. Every man loves. (Exchanges.) Widows. [Thy] dross. Thy tin.

^B THE SEVENTY INTERPRETERS. There is no integrity in him, neither wound, nor bruise, nor a festering blow; there is no emollient to apply, nor oil, nor bandages. 13. I will not sustain. 14. Into satiety. I will no longer forgive your sins. 16. From your wickednesses. 18. Vacat. And if they be as scarlet. 22. Thy tavern-keepers mix wine with water. 23. Loving [ones]. Retribution. Of widows. 24. Lord of hosts. The strong ones of Israel. The rest, the Strong One of Israel. 25. And I will purge unto purity, and the disobedient I will destroy. The lawless from thee.

^C THEODOTION. 13. A call for a convocation I will not sustain. 14. Into trouble. 23. Every man loves. Widows. 25. Thy [pressed grapes]. Thy tin.

SYMMACHUS. Non est in eo sanitas, sed vulnus et vibex, et plaga percussionis non constricta, neque colligata, neque oleo emollita. 9. Dominus virtutum. 10. Legem Dei nostri. 11. Impletus sum. 13. Celebrem convocationem non sustineo. 14. In molestiam. Defeci miserans. 16. Malignantes. 18. Quæso. Si autem rubra sint ut coccinum. 21. Diversabatur. 22. Vinum tuum mixtum est. 23. Inobedientes. Totus diligit. Vicissitudines. Viduæ. 24. Dominus virtutum. 25. Et excoquam ad purum stannum tuum.

LXX INTERPRETERS. Non est in eo integritas; neque vulnus, neque livor, neque plaga tumens: non est malagma imponere, neque oleum, neque ligamina. 13. Et diem magnum non fero. 14. Ad saturitatem. Non ultra dimittam peccata vestra. 16. A nequitiis vestris. 18. Vacat. Et si fuerint ut coccinum. 22. Caupones tui miscent vinum aqua. 23. Diligentes. Retributionem. Viduarum. 24. Dominus dominator Sabaoth. Fortes Israel. Reliqui, Fortis Israel. 25. Et excoquam ad purum: immorigeros autem perdam. Improbos a te.

THEODOTIO. 13. Celebrem insignem (diem) non sustineo. 14. In molestiam. 23. Unusquisque diligit. Viduæ. 25. ...gigate[scent] tuum. Stannum tuum.

TO THE HEBREW

26. 27. 29. They shall be ashamed of their idols. From the gardens. 30. As an oak. 31. Into a spark and a kindling. Both of them.

VERSION OF THE HEBREW TEXT

LATIN VULGATE

AQUILA

Notes and various readings on Chapter I of Isaiah

V. 2. ^B Thus the Reverend Jesuit Fathers are accustomed to note in the margin at the word [YHWH], namely, whenever it is read in the Hebrew. In this way the letters of the Tetragrammaton name in Hebrew are depicted: it will suffice to have pointed this out once. Ibid. ^C Curterius in his edition of Procopius, and Drusius. V. 3. ^D Thus Curterius and Drusius. V. 4. ^A The others, "burdened," adding "a nation." From Curterius. Ibid. The 70, "seed of evildoers." The others, "corrupting children." Ibid. ^B Curterius, who from the codex once belonging to René Marchal, but now held by the Reverend Jesuit Fathers of the College of Louis-le-Grand, transcribed and published the text of Isaiah and the marginal lections, reads *ponereuomenon* without a prefixed note; but the codex itself has *hoi ponereuomenon*, which reading Jerome expresses in Latin thus: "Seed of the worst." "Which others," he says, "following the Hebrew, MEREIM, have translated 'of the worst.'" Ibid. The Roman edition and Drusius from Jerome, who says: "The rest with a concordant voice said, 'corrupting children,' that is, sons..." Ibid. Σ., *left behind* etc. Theodoret. Ibid. ^C Aquila, with an asterisk prefixed, is attributed by Curterius from the Jesuit codex. But Basil and Theodoret ascribe it to Theodotion.

V. 5. ^D Σ., *declension* from the Latin fact: for Jerome says that Theodotion translated "declension." Ibid. A., *into infirmity* etc. Curterius. V. 6. ^A Curterius. Ibid. etc. Thus Theodoret and Procopius; but this last reads *traumatos*, for *krousmantos*. (*) Aquila has *motwsin*. Jerome: "Aquila translated *motwsin* [better *potwsv*], namely, little cloths which are inserted into wounds to draw out pus and purulence." But here Jerome speaks of *motwsv* in the accusative case, so that he might accommodate that word to his own series: for Aquila, it seems, had *motwsv*, and it signifies the healing of a wound. Ibid. That thing, *is there not in it soundness*, is marked with an asterisk in the Jesuit codex, as being taken from another interpreter, namely Theodotion.

V. 9. ^A A., *The Lord of hosts* etc. Curterius. V. 10. [Hebrew], *listen*. LXX, *pay attention*, attend. *Others*, *hearken*. Others, *perceive with your ears*. To be added from Procopius. DRACH. Ibid. The 70, *the word of our God*. Curterius. V. 11. ^B Curterius. V. 13. ^C A., *convocation*. Curterius. The remaining lections come from Basil, who has it thus: *instead of the great day*, the others gave *convocation*. For Theodotion says, "I do not endure convocation," but Symmachus [says], "I will not endure convocation."

(*) Montfaucon described rather inaccurately the place of Procopius, who in his commentary on Isaiah adduces the version of Symmachus with these words (*marginal note*). Not undeservedly is *binded up* restored in the margin, for Symmachus is accustomed to translate the verb [Hebrew] almost always by *epideō*, e.g., Job 5:18; 34:16; Os. 6:1. Furthermore, the Latin version of Montfaucon supposes these Greek words: *neither bound up, nor softened with oil*. *Neither bound up, nor...* DRACH.

Notes and various readings on Chapter I of Isaiah

V. 14. [A.], [S.], [Th.], *to the point of annoyance*. [Curterius.] Ibid. ["A.], [ *I was wearied,* etc.] Taken from Jerome, who says: "For which Aquila translated, *I have labored, enduring*; Symmachus, *which is, I have failed, showing pity,* so as to show that he no longer pities." [Aquila’s genuine Greek shows this, as Bos exhibits it. DRACH.] [Curterius.] V. 16. [S.], *doing evil.* [Curterius.] V. 18. [O'], [Th.], [Curterius.] That is, Aquila, Symmachus, and Theodotion, as is proven in the Preliminaries. Ibid. [and if scarlet, etc.] [Curterius.] But it should be read *pyrrha*, not *pyrrhōsin*, as Curterius or Drusius [would have it]. [Curterius, however, reads it wrongly]. But in the Isaiah MS, *pnyrha* is written clearly; and Symmachus is accustomed to translate the Hebrew word in this way. Jerome [says] on this passage: "The Hebrew word IALIN, for which the LXX translated *he slept*, and *he rested*, and *he shall rest*; that is, it signifies both the past and the future tense." Whence Aquila and Theodotion also speak as if of the future. I believe Aquila and Theodotion translated *he shall pass the night*; for Jerome used the same Latin word, and seems to indicate that the same Greek word was in the past tense for Symmachus, and in the future for [A.] and [Th.] V. 22. From Jerome, who says: "Your tavern-keepers mix wine with water." For which Symmachus translated: "Your wine is mixed with water." And after some things interposed: "Whence for *wine* Aquila translated *symposion*, i.e., a banquet, which among the Greeks is from *poton* [drink], among us is more correctly called *convivium* [a living together]." By these words Drusius’ conjecture is exploded, who guessed that in Jerome one should read *poton* instead of *symposion*. For if *poton* were to be read, certainly another interpretation would have to be substituted than *banquet*. But do not Jerome’s following words manifest that the Greek word is derived from *poton*, as the Latin is from *convivium*, by which nothing else is indicated than *poton* and *banquet*? Lest any doubt remain, Aquila translates the Hebrew word in Deut. xxi, 20 as *sympostazei*. Certainly our codex of the eighth or ninth century, written in Lombardic letters, which for the most part represents the Greek accurately, has *symposion*. V. 23. Jerome offers the reading of Aquila in Latin, *rebels*: [those of] Symmachus and Theodotion [are] *turning aside*. [Curterius from the Isaiah MS.] Contra Jerome, who says that Symmachus translated [it as] *turning aside*, which is the version of Theodotion in the Isaiah codex. Ibid. ["A.], *everyone of them,* etc. These readings are from the same Curterius. Ibid. [thou shalt be turned into lead (?).] Made from Jerome’s Latin, as the brackets indicate. Thus Jerome: "For *recompenses* Symmachus translated *vicissitudes* or *retributions*." Ibid. ["A.], *old age*. [Curterius.] V. 24. ["A.], *The Lord of hosts,* etc. Procopius and Theodoret. [The others, The Powerful One of Israel.] Jerome: "On account of this, [he says,] The Lord of hosts, Powerful Israel. For *Powerful Israel*, which all translated similarly, except the LXX, who, I know not for what reason, placed: *Woe to the powerful [ones] of Israel*." V. 25. ["A.], *and I will refine,* etc. Curterius exhibits all these readings from the Isaiah MS, and Drusius testifies that he read them likewise in a certain manuscript. Eusebius, however, on this passage attributes to Aquila that reading which is reported above as Theodotion’s. Jerome indeed says: "Symmachus and Aquila [have] *scoriae* [dross]; Theodotion [has] *gigartōdes* [grape-seed-like/remnants]." In this variety of readings, that we should follow the former is suggested by the place in Ezech. xxii, 18, and Ps. cxviii, v. 119. Ibid. ["A.], [S.], [Th.], *thy lead*. [Procop. [In Procopius it is read thus: (not, however, by "A.], [S.], [Th.]), the others (the three not included) issued it. DRACH.] V. 26. ["A.], [S.], [Th.], *and I will restore*. [Curterius.] V. 27. [The others, with judgment/justice.] [Procopius.] V. 29. [To this place the Isaiah codex in the margin.] ["A.], [S.], [likewise to the O' (LXX). The others, from the idols.] Curterius here and elsewhere always reads *homōs* [yet/nevertheless] incorrectly for *omoios* [likewise]. He does not notice, presumably, that in the word *omoios* the stroke of the pen is drawn upward, by which it is indicated that it is to be read *likewise*, and...

furthermore, that there is another stroke written above, by which it signifies that it should be read as *tois*. Other manuscripts, while having the same mark, write *omoios tois* according to the Septuagint. See the Notes on Psalm I, and elsewhere throughout the Psalms from the most ancient Vatican codex. But more on these matters in the Preliminaries.

Ibid. Aquila, Symmachus, Theodotion: "from the gardens." Ms. Jesuit. Curterius, however, had omitted this. *Allos* [Another], "upon the graven images," etc. From Procopius.

v. 30. Aquila, Symmachus, Theodotion: "as an oak." From Procopius.

HEBREW TEXT

1. On Judah and Jerusalem. 2. The mountain of the house of the Lord shall be ready. 5. Many peoples. Unto the mountain of the Lord. 4. Nor shall they learn. 6. For you have abandoned. And they have associated themselves with the children of foreigners. 9. And you shall not spare them. 12. And he shall be humbled. 13. Oaks of Bashan. 14. Every high mountain. 16. Every ship of Tarshish. 20. In that day. For digging pits. 22. Cease from man, in whose nostril is breath, for in what is he accounted?

HEBREW VERSION

VULGATE LATIN

AQUILA

22. Cease from man, whose breath is in his nostrils; for in what is he accounted?

Notes and various readings on Chapter II of Isaiah.

V. 1. Aquila, Symmachus, "On Judah," etc. So Eusebius in the *Demonstratio evangelica*. But Jerome says that Symmachus translated, instead of "on Judah and Jerusalem," which reading seems better, as Drusius noted. [Procopius in his Commentary on this passage: "The first vision had been inscribed 'Against Judah'; but the present one, 'concerning Judah,' and, according to Sym., 'on Israel'." And a little later: "And on Jerusalem. The mountain of the house of God. Theodotion, 'the mountain of the house of the Lord.'"]

V. 2. Thus the codex Jes. has: "And the mountain of the house of the Lord shall be prepared." Curterius, however, had read it: "The mountain of the house of God." Theodotion: "The mountain of the house of the Lord." Aquila, Symmachus: "The mountain of the house of the Lord shall be prepared."

V. 3. Aquila, Symmachus, Theodotion: "Many peoples." Curterius. [In the same codex with an obelus, because it is not in the Hebrew text. DRACH.]

ISAIAH CHAPTER II

SYMMACHUS. 1. For Judah and for Jerusalem. 2. The mountain of the house of God shall be prepared. To the mountain of the Lord. 4. Neither shall they learn. 6. For Thou hast abandoned [them].

9. And their armies. 12. And it shall be humbled. 13. Oaks of Bashan. 14. Every high mountain. 16. In that day. ⋯⋯ 22.

SYMMACHUS. 1. Over Judah and Jerusalem. 2. Prepared shall be the mountain of the house of God. 3. Many peoples. To the mountain of the Lord. 4. Neither shall they learn. 6. For Thou hast abandoned [them]. And many alien children were born to them. 9. And I will not spare them. 12. And they shall be humbled. 13. Oak of Bashan. 14. Every high mountain. 16. For in that day. [All ships] of Tarshish. 20. In that day. To the vain things. 22.

THEODOTION. 1. 2. Prepared shall be the mountain of the house of God. 3. Many peoples. To the mountain of the Lord. 4. And neither shall a nation learn [war]. 6. For Thou hast abandoned [them]. 9. Them. 12. And they shall be humbled. 13. Oaks of Bashan. 14. Every high mountain. 16. 20. In that day. Apharpheroth (al. pharpharoth). 22.

LXX INTERPRETERS. 1. Concerning Judah, and concerning Jerusalem. 2. Manifest shall be the mountain of the Lord. 3. Many nations. To the mountain of the Lord. 4. A nation shall not lift [up sword against nation]. Neither shall they learn. 6. For Thou hast abandoned [them]. And many alien children were born to them. 9. And I will not spare them. 12. And they shall be humbled. 13. Tree of the oak of Bashan. 14. Every high mountain. 16. All the ships of the sea. The others, (all ships) of Tarshish. 20. In that day. The vain things. 22.

Notes and various readings on Chapter II of Isaiah. Ibid. A., S., Symm., Theod., "To the mountain of the Lord." The same. V. 4. Theod., "And not shall..." Curterius omitted "and". Ibid. S., "Neither shall they learn." The same. V. 6. A., "Thou hast caused [them] to be..." It must be noted, however, that the others... turned their discourse toward God. I. e., "they were filled with," as we translate, "they have clung [or adhered]," so that the turpitude of vices in the nation of Judah might be demonstrated. Ibid. S., "And with alien children they have applauded." From Jerome, who continues thus: "For which it is written in Hebrew, IESPHICU, which the Hebrews interpret..." V. 9. A., "And I will not spare," etc. Drusius. Curterius, however, reads A., S., "them." V. 12. The Codex Jes. has it thus: A., S., "It shall be humbled." Theod., "Likewise to the LXX, they shall be humbled." This note is utterly corrupted.

^A It is also recorded that by "Tharsis" the Holy Scripture does not mean Tarsus, as some suggest, but Carthage, which occupies Africa.

V. 13. A., Σ., Θ., "The oaks of Basan," etc. Drusius. V. 14. A., Σ., Θ., "Every mountain," etc. Drusius. V. 16. Jerome: "For 'Tharsis,' which all have translated in the same way, only the LXX have interpreted it as 'the sea.' The Hebrews think that it is called 'sea' in their own tongue; however, when it is said *IAM*, it is not called by a Hebrew term, but by a Syriac one." Upon this Drusius: "Tharsis." Jerome: "ships of Tharsis," i.e., ^B *ploia Tharsis*. Properly, however, it is the region which is called Cilicia by us: whence also its metropolis, noble for its harbor and trade, had its name; for the Greeks called it *Tarson*. This was Paul’s native land. There are those who think the city to have been in Africa, which is now Tunis, formerly named Carthage. Following this opinion, the LXX translate *Ezech.* XXVII (the Hebrew word for ships of Tharsis) as "Carthaginians." Eustathius in *Dionysius Alexandrinus De situ orbis*. But see what we have written, *Observat.* lib. VI, cap. 3. He who says, not quite advisedly, that modern Tunis is Carthage, is wrong; moreover, what he brings forward concerning Tharsis are the opinions of various people, each of which is not free from difficulty. But to investigate these at greater length is not the business of the present undertaking.

V. 20. A., Σ., Θ., "in that day." ^C Carterius. *Ibid.* Jerome translates "moles," and says in his *Commentaries*: "It is, however, an animal without eyes, which always digs the earth and casts up soil, and, eating the roots from beneath, is harmful to the crops; this the Greeks call *aspalax*." Again Jerome: "For the 'moles' which we have translated, the LXX have 'vanity,' i.e., *tois mataiois*; Aquila, 'things dug,' *orykta*; Symmachus, 'unfruitful': Theodotion." ^D

ISAIAS CHAPTER III

[index: entries preserved]

the very Hebrew word itself he placed, HARPHARPHROTH, or PHARPHAROTH, as our Martianaeus reads. Two Sangermanensis manuscripts, two Colbertini, and one Regius have *Farfaroth*: by which the reading of Martianaeus is confirmed. One Sangermanensis, the best and most ancient of all, which is accustomed to express Greek words accurately, renders the reading of Aquila thus: *orykta*: and so also has Reg. num. 3756. But the Colbertinus 2628 has *oricta* for *orykta*; another Sangermanensis of ours, *orictas* for *orykta*, and only one Colbertinus has *orictas*. Led by the authority of the manuscripts, we read *orykta*. The old printed editions of Jerome have *orygas*, the latest edition, *oryktas*. Drusius, who reads *orygas*, thinks it may signify moles. But I would scarcely believe this, even if it were the true reading.

V. 22. A., *pausasthe* etc. Thus Curterius from a codex of Isaiah with an asterisk. Jerome supports this, who says in his Commentaries: "The LXX omitted this, and it was added in the Greek exemplars by Origen, from the edition of Aquila, marked with an asterisk." Cyril has the same. But Basil, or he who wrote in his name upon Isaiah, says: "This placed in the Hebrew was transferred here from the other interpreters." Jerome continues afterwards: "For that which is read in Hebrew thus: HEDALU LACHEM MEN AADAM ASER NASAMA BAAPPHO GIH BAMA NESAB HU. Where we have said, *in whom he is reputed as high*, Aquila has interpreted, *in whom he is reputed*. The Hebrew word BAMA, or *bama* is said, that is, *a high place*; which we read also in the books of Kings and in Ezekiel: or certainly, *in whom*; and it is written with the same letters, BETH, MEM, HE; and according to the quality of the places, if we wish to read *in whom*, we say BAMMA; but if *high place*, or *high*, we read BAMA."

ISAIAS CHAPTER III

^A SYMMACHUS. 1. A support and a supporting. 2. A warrior. 3. (A prudent man) by mystical discourse. 4. 6. A leader. And the infirmity. 8. They were against the Lord to provoke him. 9. They announced. 12. And women. 15. Says the Lord of hosts. 17. 18. And the collars.

LXX INTERPRETERS. 1. Valid and valid. 2. A giant. Another, a warrior. And a conjecture. Others, a divine. 3. And a prudent architect. And a prudent hearer. 4. And mockers. 6. A leader. And the food. 8. Their tongues with iniquity. In those things which were against the Lord, they were disobedient. 9. They annnounced. 12. And the exactors. 13. Vacat. 17. He shall uncover. Another, he shall reveal. 18. And the ear-rings. And the moons.

THEODOTION. 1. 2. A ruler. 3. (A prudent man) by incantation. 4. And mockers. 6. A binder. And the infirmity. 8. 9. They announced. 12. And usurers. 13. Says the Lord of hosts. 17. 18.

Notes and Various Readings on Chapter III of Isaiah

V. 1. A., *a stay*, etc. From Eusebius of Caesarea on Isaiah and from one Royal manuscript.

V. 2. A., *mighty*, etc. From Curterius, who reads *man* for Symmachus. Among the LXX, Jerome reads *giant* and *strong*, i.e., giant and strong. Drusius, however, thinks the latter word was taken from another edition. [Procopius: *A giant*, etc. i.e., neither the Hebrew text nor the other interpreters mentioned a giant. We must conclude that *strong* is the genuine translation of the word 71ג. Drach.]

Ibid. The rest, *divine*. Thus Jerome.

V. 3. A., *and a most wise artificer*. From Jerome.

Ibid. A., *and a prudent man* by incantation, etc. The same Curterius. We have placed the word *prudent* before the readings of Symmachus and Theodotion because that is the only part in the codex of Isaiah where they differ, not where they agree; and because Jerome, who cites the versions of each in Greek, reads *prudent* for each individually. Jerome's words are: "And a prudent man of mystic speech." For which the LXX translated: *a prudent hearer*; Theodotion: *a prudent enchanter*; Aquila: *a prudent whisperer*; Symmachus: *a prudent one of mystic speech*.

V. 4. A., *and changers*, etc. From Jerome. That is, changers, or effeminate ones, catamites. In the book of Hosea iv, 14, Aquila: *a harlot*.

V. 6. Jerome: For *physician*, Symmachus and the LXX translated *ruler*; Theodotion: *he who binds*, that is, one who binds wounds and provides for health.

Ibid. Jerome translates *and ruin*, and adds this: "For *ruin*, Symmachus and Theodotion translated *infirmity*; the LXX *food*." They undoubtedly read in the LXX *cooked* (boiled), or *a cooking*, for [a word missing], as often happens.

V. 8. A., *their tongues*, etc. Thus Eusebius in his Commentary, and Drusius.

V. 9. A., S., *like the O'*, *they announced*. Thus the codex of Isaiah. Curterius wrongly, as usual, "as the O'." The LXX, however, have in modern copies: *they announced*.

V. 12. Jerome: "For *women*, which Symmachus alone translated, and in Hebrew it is called *NASIM*; Aquila and the LXX translated *exactors*, which means *collectors*; Theodotion: *usurers*, that is, *lenders*. You should read these interpretations better in the nominative case. For, as is clear, Jerome puts it in the accusative case to adapt it to his order; and the LXX have *exactors*. The same thing is observed here and there in Jerome." [Sym. reads; as the Masoretes, *mashshim*, but the others *nashim*. Drach.]

V. 15. A., *says the Lord*, etc. Curterius from the codex of Isaiah.

V. 17. The same one notes in the margin, "Others, *shall uncover*." Thus indeed it was read in the edition of the Hexapla. [Montfaucon wrongly referred the places of the O' and those of the uncertain ones to *nethe*, and *will infect with a scab*, which the LXX render *and will humble*. Regarding those names of clothing, up to v. 24, two distinguished works should be consulted: 1. N. G. Schroeder, *De vestitu mulierum Hebraearum*. 2. A. T. Hartmann, *Die Hebräerin am Putztische* (i.e., The Hebrew woman at the dressing table). Drach.]

V. 18. A., *and the bands*. Curterius. Theodotion, however, *necklaces*. i.e., Aquila calls *cosymbi* "bands" (*telamones*), or "fasciae"; Symmachus, however, instead of "lunulae" (crescent ornaments), has *menisci* or "necklaces" (torques).

Ibid. S., *and the necklaces*. The same, as above. On this passage Drusius: "And collars, or bracelets, or necklaces, for a necklace (*maniakes*) is a collar hanging from the neck, whence it is called a collar. The origin of the name as it appears from the Chaldean *manik* by which they signify a necklace."

Ibid. From Eusebius *and glory*.

^A 23. And spatharia. 25. And the son, the most beautiful, whom you love, shall fall by the sword.

HESAIAS CHAPTER IV

^B

SYMACHUS.

LXX INTERPRETERS.

THEODOTIO.

^C

Notes and various readings on Chapter III of Isaiah.

V. 19. *A.*, *krokysantous* etc. From Procopius. Drusius: "If I see anything in these matters, *maniakas* is a better answer for [*...*] i. e., torques or necklaces, so called because they would drip from the neck onto the chest. The name comes from *stillando* (dripping), and we call *stalaginia* and *stalagmoi* the oblong gems hanging from the lobes of the ears, from *guttae* (drops), which is called a *stalagmos* by likeness. Indeed *khalasta*, while it denotes chains, is rather an interpretation of the word immediately following; whence also *seira* is a chain, which is also *seira*. This word is common in II Paralip. Where the Complutensian edition has *aluseis*, as [we find] a little later for that which in others is *halaston*, that is, of chains. But these are mere conjectures, which we submit to the judgment of the reader."

V. 20. *Th.*, *kai ta brakh-* etc. From Curterius. Now these feminine ornaments expressed in Greek words, to which Hebrew word they should be applied, can only be said by conjecture. We believe, therefore, that *brakhialia* corresponds to the word *ʿăkhasim*, because Aquila in II Kings 1, 10, translates it as a kind of garment. The version *ta engkombōmata*, as Schleusner correctly observes, must be referred to the Hebrew *ʾetsʿadot*, and claimed for Aquila. The words of this verse were translated by Aquila as stomachi fasciae (bands of the stomach), as the Jerusalem Talmud, tract. Schabbath, chap. VI, Halacha IV, where there is *targem Akilas estomoukhria* (Aquila translated it *estomoukhria*): i. e., that which is placed upon the breast. DRach.]

V. 22. Hieronymus: "Now the *mulatoria* and *pallia*, which Symmachus more significantly translated *anabolata*, are ornaments of women's clothing, by which the shoulders and breasts are protected." [Here also good Homer slept, namely, through drowsiness Montfaucon coupled the translation *ta mesoporphyra* with the preceding word. We have placed *mesoporphyra*, likewise wrongly translated elsewhere by S. Hier. See note on v. 24. Drach.]

V. 24. Hieronymus: "For the 'fascia pectorali' (pectoral band), which Symmachus interpreted, the LXX translated 'tunicam mesoporphyran', i. e., a clavated purple garment; that Aquila expressed as the 'girdle of exultation'; Theodotio placed the Hebrew word itself, PHETIGIL."

V. 25. In these words *kai ho huios sou ho kallistos* etc. Thus it is noted in Curterius from the Jes. codex. [i. e., The three subjoined verses were not in the five-column book, nor did Origen mention them in his exposition. What the *pentaselidos* is, is discussed in the Preliminaries. Furthermore, the three verses, which were lacking in the Pentaselidos and in the Hebrew, exist in the current version of the LXX. Afterwards follows therein in capital letters NA OTI AYTI KAMOYE ANDRES SOU EN MACHAIRA PESOUNTAI. The former words [are] wonderfully corrupted in Curterius, [being] destitute of the codex itself; we have restored them thus. The letter N which precedes is perhaps a sign by which reference is made to the text; or a letter wrongly read for Symmachus. A. undoubtedly signifies Aquila. That, OTI AYTI KAMOYE, is undoubtedly to be read thus, as is argued from the Hebrew. The rest quadrant perfectly.]

HEBRAIC TEXT. HEBRAIC TEXT IN GREEK CHARACTERS. AQUILA.

5. [Hebrew text] 5. And smoke and splendor. 5. And smoke and splendor. 5. And smoke and splendor.

Notes and variant readings on chapter IV of Isaiah. V. 2. A., Th., God for power and glory. Eusebius in *Demonstratio evangelica*, p. 60. Here A., O., Th., divide the word [Hebrew text]; but both the Vulgate and the translators of the modern Hebrew text join it.

CHAPTER V OF ISAIAH

HEBRAIC TEXT. HEBRAIC TEXT IN GREEK CHARACTERS. AQUILA.

1. [Hebrew text] 1. A song of my kinsman for his vineyard. ... on a horn, son of oil. 2. Sorec. 2. And he made rotten grapes. 3. Judge now. 4. What then? 5. Now. 6. And thorns. 7. Of armies. (Dissipation.) 8. To the end of the place. Are ye then to dwell alone in the land? 10. 11. A drunken thing. 12. [Hebrew text] 12.

LATIN VERSION OF THE HEBRAIC TEXT. VULGATE LATIN. AQUILA.

1. I will sing now to my beloved a song of my beloved concerning his vineyard. A vineyard was made for my beloved on a horn, son of oil. 2. A choice vine. And he made rotten grapes. 3. Judge now. 4. Why? 5. Now. 6. And thorns. 7. Of armies. A wound. 8. Even to the defect of the place. And you shall dwell alone in the midst of the earth. 10. A bath. 11. Woe to them that rise up early. Strong drink. 12. And there shall be a harp and a lyre, a timbrel and a pipe and wine, in their feasts.

1. I will sing a song to my kinsman concerning his vineyard. A vineyard was made for my beloved on a horn, son of oil. 2. Choice. And he made wild grapes. 3. Judge. 4. Or what? 5. Now. 6. And thorns. 7. Of armies. Iniquity. 8. Even to the end of the place. Will you dwell alone in the midst of the earth? 10. A jar. 11. Woe to you that rise early. Drunkenness. 12. A harp and lyre, and timbrel and pipe, and wine in your feasts.

1. A song to my kinsman... of his. ... on a horn, son of oil. 2. Sorec. And he made stinking fruits. 3. Judge, I pray. 4. What then? 5. Now (or indeed). 6. And thorns. 7. Of armies. Dissipation. 8. Even to the end of the place. Will you dwell alone in the land? 10. 11. Drunkenness. 12.

Isaiah Chapter V

Symmachus. 5. And smoke and light.

Theodotio. 5. And smoke and light.

[LXX Interpreters omitted here for flow (see image)]

Notes and various readings on Chapter IV of Isaiah. V. 4. Curter. from MS. Jes. [Missing in LXX]. (Aldine and Complutensian editions have it). V. 5. 'A' [Aquila], 'S' [Symmachus], etc. The same.

Isaiah Chapter V

Symmachus. 1. I will sing now to my beloved a song of my beloved, concerning his vineyard. A vineyard was made for my beloved, in a horn (in the midst of olives). 2. Choice. He made, however, imperfect things. 3. Judge now. 4. What? 5. Now. 6. And thorns. 7. Of armies. Dissipation. 8. Until there be no place. Will you dwell alone in the land? 10. 11. Drunkenness. 12.

LXX Interpreters. 1. I will sing now to my beloved a song of my beloved concerning my vineyard. A vineyard was made for my beloved in a horn, in a fat place. 2. Sorek. And he made thorns. 3. Judge. 4. For what. 5. Vacat. 6. And thorns. 7. Sabaoth. Iniquity. 8. That they may take away something from their neighbor. Will you dwell alone upon the earth? 10. A jar. Others read: a bath. 11. Woe to those who rise in the morning. Strong drink. 12. For with cithara and psaltery and tympani and flutes they drink wine. Another [reading]: And there was cithara and nabla and tympanum and flute, and wine [was] their drinking parties.

Theodotio. 1. Of his vineyard. ... in a horn, a son of oil. 2. Sorek. He made, however, thorns. 3. Judge now. 4. What? 5. Now. 6. And thorns. 7. Of powers. 8. Even to the end of the place. 10. 11. Woe to those who rise. 12.

14. His mouth. 16. In judgment. 17. And the lambs shall pasture according to their order, and the deserts turned into fruitfulness shall the strangers eat. 18. Woe to those who draw iniquity in ropes of vanity, and as it were a link of a wagon, sin. 20. Woe to you who call evil good, and good evil; You are good, and to the good, You are evil. 22. Drunkenness. 25. Therefore is his wrath kindled. And the mountains were shaken. His fury. 26. And he shall hiss at him. 27. Of a sandal. 28. As a shaking. 29. A roaring to him.

Notes and various readings on Chapter V of Isaiah

V. 1. Symmachus’s reading from Theodoret. A., [...], from Jerome. See in Canticles passim. A., [...], Curter. [Curter gives the fuller Aquila version: [...]]. Ibid. Jerome: This according to the Hebrew Theodotion and Aquila have translated: but Symmachus, after his custom, more clearly: A vine was made for my beloved in a horn in the midst of olives. Furthermore, the LXX interpreted the sense rather than the word: A vine was made for my beloved in a horn in a fat, or fertile, place. To the word [...] it is noted in the Cod. Isa. [...], that is, similarly the three interpreters, namely A., [...], [...]. V. 2. A., [...], [...], [...]. Curterius notes that the manuscript of Isaiah reads thus, [...], (Symmachus), [...] (Aquila), [...] (Theodotion), as the [...] (LXX), which truly fights against the true reading, which is thus expressed, which signifies that Symmachus has [...]; Aquila and Theodotion however [have] as the LXX [...]. Eusebius, Basil, and Cyril also carry the reading of Symmachus. But in this place Jerome [says]: And he planted it as a vine Sorek; which Symmachus alone translated as "choice," not word for word, as it seems to me, expressing [it]; but the sense which is contained in the word. For the Hebrews say that Sorek is a species of the best vine, which produces fruitful and perpetual fruits. Finally, Sorek is translated by some as [...] (most beautiful fruit): which we can translate into "most beautiful fruits."

SYMMACHUS.

14. His mouth. And he who exults in it. 16. In judgment. 17. And the lambs shall pasture... of them: but strangers shall eat the deserts of the iniquitous. 18. Woe to those who draw iniquities as with a cord (aliter, with cords) of vanity, and as with a yoke-strap of a chariot [they draw] sin. 20. 22. 25. And the mountains were troubled. His fury. 26. And he shall hiss at them. 27. Of a shoe. 28. 29. His roaring. 30. And he shall roar over him.

THEODOTION.

14. His mouth. And the pestilential ones of it. 16. In judgment. 17. 18. Iniquity as with cords of vanity. 20. 22. 25. For this he was indignant. And the mountains were troubled. His fury. 26. And he shall hiss at him. 27. Of a shoe. 28. 29. His roaring. 30. And he shall roar over him.

LXX INTERPRETERS.

14. His mouth. And he who exults in it. 16. In judgment. 17. And the lambs shall pasture, as bulls; and the deserts of those who have been taken captives, lambs shall eat. 18. Woe to those who draw sins as with a long cord, and iniquities as with a yoke-strap of a heifer. 20. Woe to those who call evil good, and good evil. 22. Sicera. The rest, drunkenness. 25. And he was indignant. And the mountains were exasperated. His fury. 26. And he shall hiss at him. Aliter, and he shall hiss at them. 28. Feet. Aliter, hoofs. As a tempest. 29. Roaring. 30. And he shall shout over them.

Notes and various readings to chapter V of Isaiah.

...bunt. Symmachus. More correctly, for it is commonly expressed by chi. DRACH.] Ibid. etc. From Drusius and Curterius. See Jerome, who reads the Hebrew word BUSIM. V. 3. Curterius from the Code now [in] Isaiah. [And indeed under an asterisk. DRACH] The same. [But the same codex brings forward the three versions as if pertinent to, the LXX, v. 5 next following. See Lamb, Bos. DRACH] V. 5. The same. Jerome: The Hebrew word SAITH, all have interpreted with a similar word, thorns. If therefore SAITH in the present place is called thorns according to Aquila and Theodotion, and the LXX, let them answer how, above, they translated not wild vines, but thorns? V. 7. etc. Curterius. [From the same, we have added the reading of Symmachus. DRACH.] Ibid. Drusius from Jerome, who says that Aquila translated it "dissipation," or "dissipation," as he has it, in order to adapt that word to his own series. V. 8. etc. Curterius. Jerome on this place: For that which we said, "unto the end of the place," the LXX translated, "that ye may take away from your neighbor"; Symmachus and Theodotion, "until it fails," or "there is no place"; so that, the land failing, greed may in no wise be satisfied.

Ibid. ^A, [Σ], “Will you indeed dwell,” etc. Theodoretus. Hieronymus: “For [iup], that is, a small jar, which alone the LXX have translated; all others have interpreted it as ‘a bush.’” ^B V. 11. [θ], [Σ], “Woe to those,” etc. Curterius, who reads it in the mentioned manuscript as: “the mouth of his so as not to cease.” But in the Roman edition: “the mouth of his.” [According to Lamb. Bos, Curterius read and edited the LXX text thus: “the mouth of his,” which reading is more probable. DRACH.]

Ibid. [Σ], [θ], “And he that exulteth.” The same. [Indeed under an asterisk. DRACH.]

V. 16. [Σ], [θ], “in judgment.” ^A and [θ], “in judgment.” Curterius.

V. 17. [Σ], “And the lambs shall be grazed… of them.” ^C See Procopius and Curterius; he thinks that hiatus should be filled up to the Hebrew voice with these words, “according to their order.” But Procopius has it thus: “grazed, he says, the lambs… of them.” Where Curterius writes in the margin, “according to.”

HESAIAS CHAPTER VI.

[original-script column: see facsimile]

| VERSERIO HEBRAICI TEXT. | VULGATA LATINA. | AQUILA. | | :--- | :--- | :--- | | 1. I saw the Lord sitting upon a throne high and lifted up. And his skirts filled the palace. | 1. I saw the Lord sitting upon a throne high and lifted up. And those things which were under him filled the temple. | 1. | | 2. Seraphim standing above it. His faces. | 2. Seraphim standing above it. His face. | 2. | | 3. Of hosts. | 3. Of hosts. | 3. Of hosts. | | 5. Woe to me, for I am silent, for I am a man of unclean lips, and I dwell in the midst of a people of unclean lips. | 5. Woe to me, for I am silent, for I am a man of unclean lips, and I dwell in the midst of a people having unclean lips. | 5. | | 6. And one of the Seraphim flew unto me. And in his hand a coal. In tongs he had taken it from off the altar. | 6. And one of the Seraphim flew unto me. And in his hand a calculus. Which he had taken with a forceps from the altar. | 6. (And there was stretched out to me one of the Seraphim. And in his hand a coal, In tongs, which he had taken from the altar. | | 7. And he made it touch my mouth. Behold, he has touched this to your lips, and your iniquity has departed, and your sin shall be expiated. | 7. And he touched my mouth. Behold, he touched this to your lips, and your iniquity shall be taken away, and your sin shall be cleansed. | 7. Behold, this has touched your lips, and your iniquity shall depart, and your sin shall be propitiated. |

^D [index: entries preserved]

| ^A order, nor does he warn whether this reading lies dubiously in his codex, or is truly restored from conjecture. V. 18. Σ., Woe to those who draw, etc. Procopius. Ibid. 'A., Σ., as cords of vanity, etc. ^B Θ., the iniquity. V. 20. 'A., Woe to those who call, etc. Hieronymus: ‹'A., Woe to those who call evil, good; and good, evil.› V. 22. The others, intoxication. Eusebius in Comm. V. 25. Θ., for this reason it was angered. Curterius. Ibid. 'A., and they were shaken, etc. Curterius. But Procop., 'A., shaken. Σ., disturbed. Hieronymus: ^C indeed: And all the mountains of Judea have been troubled, as Theodotio and Symmachus interpreted; or moved, as Aquila posited; or embittered, as the LXX translated. Ibid. Γ', his anger. The Γ' likewise. V. 26. 'A., Σ., and he shall hiss, etc. Codex Jes., 'A., Σ., he shall hiss. Θ., likewise to the O'. Curterius wrongly reads, which signify, to have, which is absurd. We follow the true reading. 'A., λως, and he shall hiss at them. Thus in the Roman edit. V. 27. 'A., Σ., of the sandal, etc. Curterius, or the hoofs. Note, clearly, the reading of the O' Hexaplaric, different from that which was read in the common text. Ibid. 'A., as a shaking. V. 28. 'A., a roaring, etc. Curterius. V. 29. 'A., a roaring, etc. V. 30. Σ., and he shall sound, etc. Curterius.

HESAIAS CHAPTER VI

SYMMACHUS. 1. I saw the Lord sitting upon a high throne. And the things at his feet filled the temple. 2. Seraphim stood above. His face. 5. Woe is me for I was silent, for I am a man unclean of lips, and I dwell in the midst of a people having unclean lips. 6. (And one of the Seraphim was sent to me.) And in his hand a coal. With tongs, which he took from the altar.

LXX INTERPRETERS. 1. I saw the Lord sitting upon a high throne. And the house was full of his glory. 2. And Seraphim stood around him. Others, above him. The face. 5. O miserable am I, for I am pricked; because, being a man and having unclean lips, I dwell in the midst of a people having unclean lips. 6. And one of the Seraphim was sent to me. And in his hand he had a coal which he took with the tongs from the altar. 7. And he touched my mouth. Behold, this has touched your lips, and he shall take away your iniquities, and shall cleansingly purge your sins.

THEODOTION. 1. [I saw the Lord sitting upon a high throne.] And the things at his feet filled the temple. 2. [And Seraphim stood around him.] 5. 6. (And one of the Seraphim was sent to me.) And in his hand a coal. With tongs, which he took from the altar. 7. [And he touched my mouth.]

8. [And I heard the voice of the Lord saying, Whom shall I send, or who...? (Behold, I am here, send me.)] 10. 12. 13. [And a holy seed shall be the standing of it.]

VERSO HEBRAICI TEXT. 8. And I heard the voice of the Lord saying: Whom shall I send, and who will go for us? Behold me, send me. 10. Make heavy [the heart] of this people, and stop his eyes, lest he see with his eyes, and hear with his ears, and understand with his heart, and be converted, and heal him. 12. And the Lord shall remove man. 13. And it shall be for burning like an oak, and like an ilex, which in casting out have a standing. The seed of holiness is his standing.

VULGATA LATINA. 8. And I heard the voice of the Lord saying: Whom shall I send, and who will go for us? Behold me, send me. 10. Make heavy the heart of this people, and close his eyes, lest he see with his eyes, and hear with his ears, and understand with his heart, and be converted, and I heal him. 12. And the Lord shall make men distant. 13. And it shall be in manifestation like a terebinth, and like an oak, which expands its branches. A holy seed shall be that which has stood in it.

AQUILA. 8. And I heard the voice of the Lord saying: Whom shall I send, or who will go for us? Behold I am here, send me. And a holy seed [is] the standing of it. 10. 12. 13. And a holy seed [is] the standing of it.

Notes and various readings on Chapter VI of Isaiah. V. 1. Σ., O', "And I saw the Lord," etc. Procopius. Ibid. Σ., Θ., "And the things toward the feet," etc. Curterius and Procopius; the latter attributes this solely to Symmachus. Jerome, however, says: "Theodotion and Symmachus translated, 'And those things which were under his feet were filling the temple.' [L. Bos has *replenished*. DRACH.]" V. 2. Σ., "Seraphim standing," etc. Procopius. "Others, above him." Σ., "His face." DRACH. Ibid. Σ., "His face." Procopius. [Symmachus in Procopius has *himself*. DRACH.] V. 3. A., "of the armies." So one manuscript and Origen in Homilies on Canticles 3. V. 5. Σ., "I think that I was silent," etc. From Procopius and Theodoret. Curterius notes on this passage from the MS of Isaiah that the Septuagint has "I was silent," namely in the edition of the Septuagint Hexaplar. V. 6. A., Θ., "And he flew," etc. From the Latin of Jerome's Epistle to Damasus. Ibid. A., "And in his hand a coal." So Drusius. Jerome likewise in his Epistle to Damasus. A., S., Th., "and in his hand a stone." Curterius from the MS of Isaiah, "The Seventy likewise," that is, "in his hand." [In his commentary and in Epistle (xvii) to Damasus, St. Jerome interprets *anthrax* as carbuncle; and therefore we have written *carbuncle*. DRACH.] Ibid. A., Th., "with tongs," etc. We borrow the Latin versions from the Epistle to Damasus, appended to the Commentary on Isaiah. On this passage Curterius has from the MS of Isaiah, "The Three likewise," i.e., the three interpreters similar to the LXX. In the LXX, however, it is read, etc. In others, however, *'n* was after *tongs*, or *tongs*, a matter which, as being trivial, was neglected by the annotator.

ISAIAH CHAPTER VII. 1. King of Syria. 2. As the trees of the forest are moved by the face of the wind.

Another, as... ^A SYMMACHUS. 8. [And I heard the voice of the Lord saying, Whom shall I send, or who...] (Behold, send me.) 10. This people has hardened their ears, and closed their eyes, lest he see with his eyes, and hear with his ears, and his heart should understand, and he should turn, and be healed. 12. And the Lord shall remove the men. 13. And again it shall be for a desolation, as an oak and as an acorn, which, having cast its leaves, stands alone. And a holy seed [is] its standing. ^B THE SEPTUAGINT. 8. And I heard the voice of the Lord saying, Whom shall I send, and who will go to this people? Behold I am [here], send me. 10. For the ears of this people have heard heavily, and they have closed their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and should turn, and I should heal them. 12. And after these things God shall remove the men. 13. And again it shall be for a desolation, as a terebinth and as an acorn, when it shall fall from its sheath. The rest, as an oak and an acorn. THEODOTION. 8. [And I heard the voice of the Lord saying, Whom shall I send, or who...?] (Behold, I am here, send me.) ^C And a holy seed [is] its pillar. ^D Notes and various readings on Chapter VI of Isaiah. V. 7. Jerome provides the Latin readings of Aquila, Theodotion, and Symmachus in the same place. Ibid. Jerome: "Aquila, Lo, it has touched thy lips, etc.," as above. Then Jerome adds: "The other interpreters agree with the words of Aquila." V. 8. Jerome, ibid.: "A., S., Th., And I heard a voice, etc." [For "send" we prefer "send" as the Marchalian codex has it in the text. DRACH.] Ibid. Jerome: "A., Th., Behold I am here, etc." V. 10. S., This people, etc. Theodoret provides this whole passage. V. 12. S., And shall remove, etc. Thus Eusebius in Isaiah, one Royal [codex], and Procopius. [The Septuagint version, as Montfaucon had placed it, was little consistent with the Hebrew text. DRACH.] V. 13. S., And again it shall be, etc. Procopius. [Drusius: "casting off," or "after it has cast off," namely fruit or leaves. DRACH.] Ibid. Ex Procopius and Curterius, who latterly provides the reading of Theodotion with an asterisk, because since it was lacking in the O', it had been added from the edition of Theodotion. This is also noted by Procopius with these words. And Basil, "And Jerome, who has it thus in this place: 'What we have said, a holy seed shall it be, which shall stand in it; or according to Aquila, a holy seed shall be its germ;' in the Septuagint Interpreters it is not held: but from the Hebrew and the edition of Theodotion it was added by Origen, and it is carried in the copies of the Church. It is carried in the Aldine and Complutensian editions." ISAIAH CHAPTER VII. SYMMACHUS. 1. King of Syria. 2. As a tree in the forest is moved by the spirit. Another, as...

[original-script column: see facsimile]

THE HEBREW

3. Of the fuller. 4. Observe and be quiet. 5. Ephraim and the son of Remaliah. 6. And let us break through it. 8. Head of Aram. 9. Samaria. If you do not believe, surely you shall not be established. 11. Ask for yourself a sign from the Lord your God: make deep in Sheol, or elevate to the height. 12. And I will not test the Lord. 13. And he said, Hear now, O house of David, is it a light thing for you to weary men, because you weary my God also? 14. Therefore the Lord himself will give you a sign: Behold, the young woman is pregnant and bears a son, and she calls his name Immanuel. 15. To know him to reject in evil, and to choose in good. 16. The land shall be forsaken, which you abhor from the face of her two kings.

VULGATE LATIN

3. Of a fuller. 4. See that you be silent. 5. Ephraim and the son of Romelia. 6. And let us break through him. 8. The head of Syria. 9. Samaria. If you do not believe, you shall not be faithful. 11. Ask for yourself a sign from the Lord your God: make a petition deep as the pit, or lift yourself up into the height. 12. And I will not test the Lord. 13. And he said, Hear now, house of David, is it a little thing for you to weary men, since you weary my God also? 14. Therefore the Lord himself will give you a sign: Behold, a virgin pregnant and bringing forth a son: and you shall call his name Emmanuel. If you do not believe, you shall not remain. 11. Ask for yourself a sign from the Lord your God in the deep of hell, or in the height above. 13. And he said, Hear now, house of David, is it a little thing for you to be troublesome to men, because you are troublesome also to my God? 14. Therefore the Lord himself will give you a sign: Behold, a virgin shall conceive and bear a son, and his name shall be called Emmanuel. 15. To know to reject evil, and to choose good. 15. That he may know to reject evil, and to choose good. 16. The land, which you loathe on account of the two kings of it, shall be forsaken. 16. The land, which you detest, from the face of her two kings, shall be forsaken.

AQUILA

3. Of the fuller. 4. Beware and be quiet. 5. [Blank] 6. And let us cut him off. 8. The head of Syria. 9. Samaria. 11. Ask for yourself a sign from the Lord your God: make deep into the lower world, or elevate on high. 12. Nor will I test the Lord. 13. Hear, O house of David, is it a little thing to be troublesome to a man, because you are troublesome also to my God? 14. Therefore the Lord himself will give you a sign: Behold, a young woman in the womb shall conceive and bear a son, and you shall call his name Emmanuel. 15. To know to reject evil, and to choose good. 16. The land which you loathe from the face of her two kings shall be forsaken.

SYMMACHUS.

LXX INTERPRETERS.

THEODOTION.

^A TO THE HEBREW. 17. ^B TO THE HEBREW IN GREEK CHARACTERS. AQUILA. 17. From the day that Ephraim departed from Judah. 18. 19. And they shall come. 20. In the hired razor, in [the land] of the kingdom of the Assyrians. 22. ^C He shall eat butter. 23. ^D There shall be all. 24. With arrows and with a bow.

HEBREW TEXT. 17. From the days of the separation of Ephraim from Judah. 18. He shall hiss. That which is in the extreme of the rivers of Egypt. And the bee. Heb. and Syrus interpret. and the wasp. 19. And they shall come. 20. In a hired razor, in those that are beyond the river. In the king of Assur. 22. He shall eat butter. 23. All. 24. With arrows and with a bow.

LATIN VULGATE. 17. From the days of the separation of Ephraim from Judah. 18. He shall hiss. That which is in the extreme of the rivers of Egypt. And the bee. 19. And they shall come. 20. In a hired razor, in those that are beyond the river. In the king of the Assyrians. 22. He shall eat butter. 23. All. 24. With arrows and with a bow.

AQUILA [LATIN]. 17. From the day that Ephraim departed from Judah. 18. He shall hiss. 19. And they shall come. 20. In a hired razor. In the kingdom of the Assyrians. 22. He shall eat butter. 23. There shall be all. 24. With arrows and with a bow.

Notes and various readings on Chapter VII of Isaiah. V. 1. A., S., king of Syria. Curterius from a MS. of Isaiah. V. 2. Another, as it shakes, etc. The same. V. 3. Th., the fuller. Curter. V. 4. A., hide, etc. We draw these readings from Theodoret and Procopius. V. 5. Th., Ephraim, etc. Thus Curterius has it with an asterisk from a MS. of Isaiah. The LXX doubtlessly read [Aram], which they render as Aram. V. 6. A., and cast off. The same. V. 8. A., S., head of Syria. Th., head of Aram. The same. V. 9. A., S., Samaria. The same. Ibid. S., if you will not believe, etc. Theodoret. Indeed, Jerome presents only the Latin of Symmachus, as we have edited. ENASSE ADONAI, and all have translated similarly, I will not tempt the Lord, it may be read, I will not exalt the Lord. V. 13. A., hear now, etc. These full readings come from Eusebius' Commentary on Isaiah. V. 14. A., Th., therefore, etc. Thus Eusebius in the *Demonstratio Evangelica*, and likewise in the *Ecclesiastical History* of Valesius, page 172. Jerome on this verse: "In the present place it is not written BETHULA, but ALMA, which all, except the LXX who placed 'virgin', have translated 'young woman'. Furthermore, ALMA is an ambiguous word among us; it is called both a young woman and an 'abscondita' [hidden one], that is, [apocryphos]. In Genesis we read, where Rebecca is called ALMA, that Aquila translated not 'young woman', nor 'maiden', but 'hidden one'." And a little later: "Therefore ALMA is not only a girl or virgin, but with [the word's] force, she is called a hidden and secret virgin, who never was revealed to the sight of men, but was guarded with great diligence by her parents. Likewise the Punic language, which is said to flow from the fountains of the Hebrews, correctly calls a virgin ALMA." Likewise Jerome in the book *Against Jovinian*, vol. IV, col. 173; likewise Irenæus. V. 11. A., ask, etc. Eusebius presents these full readings of the three interpreters in [his commentary on] Isaiah. But before [the word] "ask" in Aquila, it seems that ["or"] has been lost, or, to correspond to the Hebrew [2727 18], "or lift up", or "or take away". V. 12. Jerome: "Although according to the ambiguity of the Hebrew language, in which it is written, ULO..."

ISAIAH CHAPTER VIII

TO THE HEBREW. 1. A great volume. 2. And Uriah the priest.

HEBREW TEXT. 1. A great volume. 2. Uriah the priest.

LATIN VULGATE. 1. A great volume. 2. Uriah the priest.

AQUILA [LATIN]. 1. A great volume. 2. Uriah the priest.

SYMMACHUS. Ο'. THEODOTION.

17. From the day that ^A Ephraim departed from Juda. 18. They shall dominate, which is in the part of the river of Egypt. 19. And they shall come. 20. Those hired in the parts beyond the river. ^B By the king of the Assyrians. 22. Shall eat butter. 23. There shall be all. 24. With arrow and bow.

SYMMACHUS. ^B LXX INTERPRETERS. THEODOTIO.

17. From the day that Ephraim departed from Juda. 18. It shall hiss. Which shall rule the part of the river of Egypt. And at the bee. 19. And they shall come. 20. By a great razor. Otherwise, by the razor that is hired beyond the river. ^C Of the king of the Assyrians. 22. Vacat. 23. All. 24. With arrow and bow.

17. From the day that Ephraim departed from Juda. 18. Which shall dominate, which is in the part of the river of Egypt. 19. And they shall come. 20. With a razor that is hired. By the king of the Assyrians. 22. Shall eat butter. 23. There shall be all. 24.

Notes and various readings for Isaiah, chapter VII.

The work says that Theodotion and Aquila translated, "Behold the young woman," [rather than "virgin"]. Eusebius in Isaiah says all the interpreters translated [it thus], and calls it [so]. The Jes. codex likewise. But Philastrius of Brescia says Aquila translated, "Mighty with men": which words correspond to the Hebrew voice [rendering]. But either by the author’s or the scribes' error, this interpretation seems falsely attributed to Aquila.

V. 19. A., O'., Th., and they shall come, etc. Curterius from cod. Jes. V. 20. A., O'., in the razor etc. In the Jes. codex, the text has O'., "in the great razor, in the [one] made drunk," which is "beyond the river." But in the margin at the word "made drunk," it is noted [A.], by which it is signified that Aquila had [it thus]: then follows, Th., "hired." S., "those hired in the parts beyond the river." Afterwards in the margin; Curterius had read these wrongly. V. 17. A., "regarding the knowing," etc. Curterius from cod. Jes. V. 16. A., "it shall be forsaken," etc. This reading of Aquila and Symmachus is exhibited by Eusebius in the *Demonstratio Evangelica*. [In Aquila’s reading the books vary. Cod. Marchal has Procopius; it has [errors]; both readings are obviously corrupt. DRACH.] V. 17. A., S., "from the day," etc. Thus one codex and Theodoret. Ibid. S., Th., "they shall dominate" etc. Theodoret. Ibid. [The Hebrew] and the Syrian, "with a hornet." Thus one. V. 20. A., Th. [the razor] of the O'., "in the razor, the great [one], the made drunk [one], which is beyond the river." [Regarding] "made drunk," A., likewise; "made drunk," Th.; "hired," S.; "those who are hired in the parts beyond the river." In others, "which is" is not present. "In the kingdom of the Assyrians" [P.], "All shall be." "Of all, shall be." "All" [P.], and "All shall be" [P.], "shall be." V. 21. That is, "all," "shall eat butter." Curterius from ms. Jes., with an asterisk prefixed. V. 23. [That is] the same, with an asterisk also prefixed. [Wrongly and against Curterius himself, as well as Procopius, Montfaucon related the version to [the text], for thus he edited: [text omitted]... DRACH.] V. 24. A., "with arrows," etc. From the same.

ISAIAH CHAPTER VIII.

SYMMACHUS. ^D Ο'. THEODOTION.

1. A great volume. 2. Uriah the priest.

1. A volume of new [size], great. 2. Uriah.

1. Parchment [Diphthera]. 2. Uriah the priest.

[original-script column: see facsimile]

4. Ability. At the face of the king of Assur. 5. Saying. 6. He rejected. Siloa. Rasin. 8. The fullness of the breadth of your land. 9. Be broken, O peoples, and be shattered, and attend with your ears, all you from far off of the earth: gird yourselves and be broken. 10. Devise a plan, and it shall be dissipated; speak a word, and it shall not stand. For God is with us. 11. For thus said the Lord to me in the strength of my hand, and he instructed me to keep from going in the way of this people, saying: 12. Do not say, Conspiracy, to all that this people shall say, Conspiracy. 13. The Lord. Of Hosts. 14. And it shall be for a sanctuary, and for a stone of striking, and for a rock of offense to the two houses of Israel, for a snare and for a net to those inhabiting Jerusalem.

4. Fortitude. Before the king of the Assyrians. 5. Saying. 6. He rejected. Siloe. Rasin. 8. The breadth of your land. 9. Be assembled, O peoples, and be vanquished, and hear, all you far-off lands: be strengthened and be vanquished; gird yourselves and be vanquished. 10. Form a plan, and it shall be dissipated: speak a word, and it shall not come to pass. For God is with us. 11. For thus said the Lord to me: As in a strong hand he instructed me, that I should not walk in the way of this people, saying: 12. Do not say, Conspiracy: for whatever this people says is conspiracy. 13. The Lord. Of Hosts. 14. And it shall be to you for a sanctification. But for a stone of offense and for a rock of scandal to the two houses of Israel, for a snare and for a ruin to those inhabiting Jerusalem.

4. In the face of the king of the Assyrians. 5. 6. Siloa. Rasin. 8. The breadth of your region. 9. Be assembled, O peoples, and be overcome, and with ears perceive all you that are from far off of the earth: be girded round and be overcome. 10. Form a plan, and it shall be dissipated, speak a word, and it shall not stand. For the Strong One is with us. 11. 12. 13. The Lord. 14. . . . and for a solid scandal to the two houses of Israel . . .

^A 4. Power. ^B Before the king of the Assyrians. ^C 5. 6. Siloam. Rasin. 8. The breadth of your land. 9. Gather yourselves, O peoples, and be broken; and hearken, all ye from far off in the earth; gird yourselves, and be broken. 10. Take counsel together, and it shall be dissipated; speak a word, and it shall not stand. For God is with us. 11. The Lord said to me, as in the strength of his hand, and he turned me away from walking in the way of this people, saying. 12. You shall not say, Conspiracy; for whatever this people says is conspiracy. 13. * Of hosts. 14. And as a stone of stumbling, and as a rock of falling, to the two houses of Israel, for a snare and for a scandal to those dwelling in Jerusalem.

^D 4. Symmachus. 4. Virtue. 5. Vacat (Empty). 6. Because he does not will it. Siloa. Rasin. Also, Raasson. 8. The breadth of your land. 9. Know, O nations, and be overcome; hearken unto the extremity of the earth; you who have prevailed, be overcome. 10. Whatever counsel you shall take, the Lord shall dissipate it; and whatever word you shall speak, it shall not remain with you. Because God is with us. 11. Thus says the Lord, with a strong hand they disobey the course of the way of this people, saying. 12. Lest they say, It is hard; for whatever this people says is hard. 13. The Lord. Vacat. 14. And you shall not meet as a stone of stumbling, nor as a rock of falling; but the houses of Jacob are in a snare, and seated in a valley in Jerusalem.

^A Theodotion. 4. [Vacat]. 5. [Vacat]. 6. Siloa. Rasin. 8. The breadth of your land. 9. Gather yourselves, O peoples, and be overcome; and hearken, all ye from far off in the earth; gird yourselves, and be overcome. 10. Take counsel together, and it shall be dissipated; speak a word, and it shall not stand. For the Strong One is with us. 13. * The Lord. * Of hosts. 14. And as a stone of stumbling, and as a rock of falling to the two houses.

15. And they shall be snared and taken.

16, 17. Bind up the testimony, seal the law among my disciples. And I will wait for the Lord, who hides his face from the house of Jacob; and I will wait for him.

18. Behold I and the children whom the Lord has given me for signs and for wonders in Israel from the Lord of hosts, who dwells in Mount Zion.

19. He shall seek.

21. And it shall pass through it, and he shall be hungry, and when he is hungry, he shall be wroth. And he shall curse his king and his gods.

THE HEBREW TEXT IN GREEK CHARACTERS. AQUILA.

16, 17. ^A Bind up the testimony, seal the law among my disciples, and I will welcome God who hides his face from the house of Jacob, and I will wait for him.

21. And he shall curse his king.

Notes and various readings on chapter VIII of Isaiah.

V. 1. ‘A., [Aquila], *kephalida* (head/scroll), etc. From Eusebius on Isaiah, who has it; which words, as it seems, are taken from Eusebius and repeated by Procopius. And from Curterius, near whom only the readings of Aquila and Symmachus are held thus: ‘A., *kephalia*, literally "chapter"; but here it is used for "volume." V. 2. Curterius from the ms. *Jes.*, the Seventy, "the priest." V. 4. "Another," the strength, with an asterisk noted in the margin by Curterius, so that it might be indicated that it was thus restored in the Hexaplar edition of the Seventy. Ibid. ‘A., "unto the face," etc. Eusebius, *Demonstratio evangelica*, p. 331. V. 5. "Another," saying. Thus with an asterisk in the margin Curterius has it, by which is noted that it was omitted by the LXX and placed from other editions. V. 6. Symmachus, they rejected. Siloah. The Hebrew word, instead of "God is with us," contains *Emmanuel*. And again, straightaway at the end, toward saying, "And a word for whatever you may speak, let it not remain with you, because God is with us," *Emmanuel* is said. But the three interpreted this passage more clearly: "Assemble, O nations..."

^A 15. They shall stumble, and they shall be snared, and they shall be taken. 16, 17. Bind up the testimony, seal the law in my ordinances. And I will wait for the Lord, who hides his face from the house of Jacob, and I will await him. ^B 19. They shall seek. 21. And he shall pass through it, being offended, and shall hunger. And it shall be, when he hungers and is provoked, he shall curse his king. And his patriarchs, the idols.

SYMMACHUS. 15. They shall offend, and they shall be snared and taken. 16, 17. Bind the testimony; seal the law in my precepts. And I will wait for the Lord, hiding his face from the house of Jacob, and I will wait for him. 18. Behold, I and the children whom God has given to me, and they shall be for signs and wonders in the house of Israel. 21. And he shall pass through it, offended, and he shall hunger. And it shall be, when he is hungry and exasperated, he shall curse his king. And his patriarchs, the idols.

THEODOTION. 15. Therefore they shall be powerless, and they shall draw near and be taken. 16, 17. Then they shall be manifest, those who seal the law so as not to learn. And he shall say, I will wait for the God who has turned his face away from the house of Jacob, and I will be trusting in him. 18. [Behold], I and the children whom God has given me, and they shall be for signs and wonders in the house of Israel. The rest: Behold, I and my children, whom the Lord has given to me for signs and for wonders in Israel from the Lord of hosts who dwells on mount Zion. 21. And there shall come upon you a harsh famine, and it shall be as when you are hungry, you shall be grieved. And you shall speak evil of the ruler. And the ancestral things. ^C THEODOTION. And he shall curse his king.

Notes and various readings on chapter VIII of Isaiah.

with the series of clause 15. — Codex Marchalianus: "A., bearing witness. Thus plainly Symmachus in Procopius, who subjoins: 'to whom also those of Aquila agree.' [1. Theodotion, Aquila, 'he gave to me.' Symmachus, Aquila, v. 21. Symmachus, 'and it shall pass away' etc. Procopius. Ibid. Aquila, Theodotion, 'and he shall curse' etc. Codex Jesuiticus and Procopius. Codex Jesuiticus according to Lambert Bos.]

CHAPTER IX OF ISAIAH

[The Hebrew, the Hebrew in Greek characters, and Aquila constitute the columns for verses 1, 3, 4, 5, 6, and 7. The following represents the translations of the Hebrew text, the Vulgata Latina, and the version of Aquila, as they appear on this page.]

1. According to the first time, he lightened the land of Zabulon and the land of Nephthali, and last he caused to be burdened the way of the sea beyond Jordan, Galilee of the nations. 1. At the first time, the land of Zabulon and the land of Nephthali was lightened, and at the last [time] was burdened the way of the sea beyond Jordan of Galilee of the nations. 1. Border of the nations.

3. Thou hast multiplied the nation, thou hast not increased the joy: they have rejoiced in thy presence according to the joy in the harvest. 3. Thou hast multiplied the nation, thou hast not increased the joy. They shall rejoice in thy presence, as those who rejoice in the harvest.

4. The exactor. 4. The exactor.

5. For every battle of one fighting in agitation, and a garment rolled in blood, and it shall be for burning, food for fire. 5. For every violent plundering with tumult, and a garment mixed with blood shall be for burning, and food for fire.

6. For a child is born to us, a son is given to us, and the principality shall be upon his shoulder, and his name shall be called Wonderful, Counsellor, God, Mighty, Father of eternity, Prince of peace. 6. For a child is born to us, and a son is given to us, and the principality was made upon his shoulder: and his name shall be called Wonderful, Counsellor, God, Mighty, Father of the future age, Prince of peace. 6. For a child is born to us, a son is given to us, and it became a measure upon his shoulder: and his name was called (al. he called) Wonderful, Counsellor, Mighty, Powerful, Father further, Prince of peace.

7. To multiply the principality. And to peace [there is] no end. And unto eternity, zeal. 7. His empire shall be multiplied. And there shall be no end of peace. And unto eternity, zeal. 7. Much measure. And there is no end of his peace. And unto the age, zeal.

^A Thus it has: "...and there shall be a curse in [that] which...," if [the reading is] *maledictio erit in r. s. Drach.* ^B Ibid. Σ., "and the patriarchal idols." Thus one codex. Carterius, from the Jes. codex, presents these last words a little differently: "and the ancestral idols." For it is precisely because of this that all three, Aquila and Symmachus and Theodotion, translated it thus: "and he curses in..." ^C But we have long since said that there were two editions of Symmachus; and that perhaps that [reading] could have come from the other, where it is to be noted that the LXX Interpreters below, in chapter XXXVII, 39, translate the word [Hebrew omitted] as "patriarch," which seems to signify a prince of the fatherland, or a leader.

ISAIAH CHAPTER IX.

SYMMACHUS.

SEPTUAGINT.

THEODOTION.

THE HEBREW. THE HEBREW in Greek characters. AQUILA. 8. 8. 8. Word. 10. 10. ... 11. 11. 11. And the enemies of his. 12. 12. ... 14. 14. 14. And he will destroy. 15. 15. ... He himself head. ... 17. 17. 17. And the orphans of his and his widows. 21. 21. 21. The hand of his.

HEBREW VERSION. VULGATE LATIN. AQUILA. 8. Word. 8. Word. 8. Word. 10. Sycomores. 10. Sycomoros. 10. 11. And his enemies. 11. And his enemies. 11. And his enemies. 12. And [the] Philistines. 12. And the Philistines. 12. 14. And he will lay waste. 14. And he will destroy. 14. And he will lose. 15. And being accepted of face. 15. And honorable. 15. He himself head. He himself is head. He himself head. 17. And his orphans and his widows. 17. And his orphans and widows. 17. And his orphans and his widows. 21. His hand. 21. His hand. 21. His hand.

Notes and various readings on the ninth chapter of Isaiah. V. 1. Σ. and the others, the first was afflicted, etc. Thus Procopius, who says that the other interpreters held what Symmachus had, because they did not differ as much from Symmachus as they did from the LXX translators. Yet one codex notes that A. and Th. had «the way of the sea». Jerome and Procopius say that Aquila read «coasts of the gentiles.» Jerome: For «Galilee of the gentiles,» Aquila: «coasts of the gentiles»; Symmachus interpreted «borders of the gentiles.» V. 3. Σ., «thou hast multiplied the nation,» etc. Procopius has the reading of Symmachus; Curterius has that of Theodotion. On this passage Jerome says that others translated «thou hast magnified»; perhaps the LXX either did not read the negative, or considered it as a particle; which happened elsewhere too. Symmachus joins the word with the following: «they shall rejoice with joy; they shall rejoice.» Others join it with the preceding. Ibid. 3., «joy,» etc. Thus Eusebius, Commentary on Isaiah. V. 4. Θ., «the exacter,» etc. Eusebius. Jerome indeed says that Theodotion translated «exacter.» [Ibid. O', (according to Alex. and Marchal.) «shall be taken away.» The Jesuit codex or Marchal, A., «removed,» which is now the reading of the Roman edition of the LXX. DRUS.] V. 5. Σ., «all violence was violent,» etc. From Procopius. V. 6. A., «that a child,» etc. We exchange these readings from Curterius, Eusebius, and Theodoret, who says that Aquila’s «strong, mighty» is expressed thus in Hebrew. Procopius indeed, and Eusebius in *Demonstr. evang.*, say that Symmachus has «youth» (neaniai). But the reading of Curterius from the Jesuit codex is better, «for he was born.» Furthermore, Drusius hallucinates when he says in Procopius, that is, in the edition of the text of Isaiah placed by Jo. Curterius from the Jesuit codex with Procopius, that it is read erroneously, because there it is read «for he was born,» as is clear. On that Aquila word, *metron*, Jerome: «Aquila, misled by the ambiguity of the word, translated it *metron*, i. e., measure, which is called by the same name in Hebrew and Latin.» Which note pertains also to the following verse. *Misra* is principality: *mesura* is measure.

THE BOOK OF ISAIAH, CHAPTER X.

HEBREW VERSION. VULGATE LATIN. AQUILA. 2. To pervert the judgment 2. To oppress in judgment 2. And those plundering judgment. of the poor, and to snatch the poor; and to do violence to away the judgment of the the cause of the humble of my afflicted of my people, that people: that widows might be their spoils might be widows, their prey, and they might and they might plunder the rob the orphans. orphans.

HESAIAS CHAPTER X

SYMACHUS. O. THEODOTION.

8. Death. The rest, the word. 8. 10. Sycamores. The rest, of mulberries. 10. 11. And the enemies ⁜ of his. 11. And the enemies. 11. And the enemies ⁜ of his. 12. 12. And the Greeks. The rest, and the Philistines. 12. 14. And he shall eradicate. 14. And he shall take away. 14. And he shall take away. 15. And venerable. 15. And those who admire faces. 15. He himself is the head. He himself is the head. Otherwise, this is the beginning. He himself is the head. 17. And his orphans and his widows. 17. And their orphans and their widows. 17. And his orphans and his widows. 21. The hand ⁜ of his. 21. The hand. 21. The hand ⁜ of his.

SYMACHUS. LXX INTERPRETERS. THEODOTION.

8. Death. The rest, word. 8. 10. Sycamores. The rest, sycamores. 10. 11. And the enemies ⁜ of his. 11. And the enemies. 11. And the enemies ⁜ of his. 12. 12. And the Greeks. The rest, and the Philistines. 12. 14. And he shall destroy. 14. And he shall take away. 14. And he shall take away. 15. And honorable. 15. And those admiring faces. 15. Ipse caput. Ipse caput. Otherwise, this is the beginning. Ipse caput. 17. And his orphans and his widows. 17. And their orphans and their widows. 17. And his orphans and his widows. 21. The hand ⁜ of his. 21. The hand. 21. The hand ⁜ of his.

Notes and variant readings to Chapter IX of Esaias. Measure. But it is read in the first way. [Those Holy Fathers who cite this passage vary somewhat. Regarding them, see at length in the notes of the Roman edition, Nobilius, whom we suggest you consult. According to Eusebius, Aquila translates, and Theodotion, that it is rendered by all as the Hebrew 'El, strong, God, except for the seventy ancients, who translated it as God. We have added the Hebraic reading in the text from Procopius. DRACH.] V. 7. 'A., "in much measure." Curterius from the ms. of Jesaia and ibid., for "multiplied was the discipline," read "was multiplied." But Eusebius in *Demonstr. evang.* has, "to multiply the discipline." [Ibid. Hebr. Lmrb, thus, and not without mystery. Cf. our treatise, *De l'Harmonie entre l'Eglise et la Synagogue, t. II, p. 55* et sqq. DRACH.] Ibid. 'A., "and until the age, zeal," etc. Eusebius in *Demonstr. evang.* The reading of Theodotion, however, is brought forward by the same in *Commentary*. [Cod. Marchal., Σ., Θ., limit.] Ibid. 'A., "a word/the word etc." From Curterius and Procopius. V. 8. 'A., "a word etc." From Curterius and Procopius. Cyril, "He sent a word upon Jacob, according to the edition of the Hebrews." V. 10. Sycamores. O', "Sycamores from sycamores," or "of mulberries according to the others." V. 11. 'A., Σ., Θ., "and his enemies." Curterius, with an asterisk at the word "his." V. 12. The others, "and the Philistines." Thus one codex. V. 14. 'A., "and he shall destroy etc." From Procopius and Eusebius. V. 15. Σ., "and honorable." Thus Eusebius in Esaiam, and Procopius. Ibid. Curterius. See what we said in the Preliminaries (col. 107) regarding the mark of 'A. V. 17. Curterius from ms. Jes., those of the three, "his" twice for "their," which is held in the O'. V. 21. Those of the three, "his." Curterius.

SYMACHUS. O. THEODOTION.

2. ⁜ And seizing judgment. 2. Turning aside the judgment of the poor, 2. ⁜ And seizing judgment. seizing the cause of the poor of my people, so that the widow might be to them for plunder, and the orphan for prey. Otherwise, perverting the right.

VERSION OF THE HEBRAIC TEXT. VULGATE LATIN. AQUILA.

2. ⁜ And seizing judgment. 2. Turning aside judgment from the poor, 2. ⁜ And seizing judgment. seizing the cause of the poor of my people; so that the widow might be to them for plunder, and the orphan for prey. Another, perverting the just.

[original-script column: see facsimile]

THE HEBREW

4. Apart from me they shall bow down under chains, and shall fall among the slain. His fury. 6. To make spoil. 7. Nations not in small number. 10. Just as my hand has reached the kingdoms of vanity. 13. In the strength of my hand I have done it. 14. My hand. And it will open its mouth and chatter. 17. And his holy one in flame. And it will devour his thorn and his brier in one day. 18. And the glory of his forest and of his Carmel, from the soul even to the flesh it will consume; and it will be as when a standard-bearer wastes away. 19. And the remainder of the wood of his forest will be a number; and a child shall write them. 22. Your people.

VULGATE LATIN

4. Do not bow down under chains. And you shall fall with the slain. His fury. 6. So that it may take away spoil. 7. Of nations not few. 10. As my hand has found the kingdoms of the idol. 13. In the strength of my hand I have done it. 14. My hand. And it would open the mouth, and chatter. 17. And his holy one in a flame. And his thorn and his briers shall be devoured, in one day. 18. And the glory of his forest and of his Carmel, from the soul even to the flesh it shall be consumed; and it shall be with terror as of a fugitive. 19. And the remnants of the wood of his forest shall be counted for their lack: and a child shall write them. 22. Your people.

AQUILA

4. ...captivity. 6. To make spoils. 7. Nations not few. 10. 13. 14. By my hand. 17. 18. 19. A child. 22.

SYMMACHUS 4. ...captivity. 6. 7. Not few. 10. 15. In strength I did it. 14. By my hand. 17. And his holy one into flame. And it shall devour his stored things and what is kept by him in one day. 18. And the glory of his forest and of his Carmel; from soul even to flesh it shall be consumed, and he shall be as one wounded fleeing. 19. The remainder of the wood of his forest shall be in number, and a child shall write them. 22.

O. [THEODOTION/SEPTUAGINT RENDERED SENSE] ...unjust judgment upon the poor, and plundering the possessions of the poor of the people, so that the widow may be to them for prey, and the orphan for gain. 4. That they might not fall into captivity. 6. The anger. Another, his wrath. 6. To make spoils. 7. Not few. 10. As I took these, so all the principalities I shall take. 15. In the strength of the hand I shall do it. 14. By the hand. Or shall he gainsay me? 17. And he shall sanctify him with fire. And he shall eat as grass the forest in that day. 18. The mountains and the hills and the forests shall be extinguished, and it shall devour from soul even to flesh, and the fugitive shall be as he who flees from burning flame. 19. And they that are left of them shall be in number, and a child shall write them. 22. Your people.

THEODOTION 4. That they might not bend under bonds. * And under those slain they shall fall. 6. * To make spoils. 7. Not few. 10. As the hand found the kingdoms of the idol. 14. By my hand. * And opening the mouth, and * chirping. 17. 19. A child. 22. Your people.

^C 23. Lord God of hosts. 24. * 24. Aray. 26. In the rock of Oreb. 28. Magron. 29. A lodging place. ^D 33. A potter. And the lofty ones shall be brought low.

VERSIONS OF THE HEBREW TEXT. 23. Lord, Lord of hosts. In the midst of all the earth. 24. Into the rod he shall strike you, and his staff he shall lift up over you in the way of Egypt. 26. In the rock of Oreb. 27. And the yoke shall rot. 28. In Magron. 29. A lodging-place. 30. Lift up your voice. Laisa. 33. A small wine-jar. And the lofty ones shall be brought low.

Notes and various readings to chapter X of Isaiah. V. 2. "Another [translator], turning aside the just judgment," etc. (The Three, "judgment"). V. 4. "Aquila, Symmachus, 'captivity'." He called the captivity an "abduction"; for thus Symmachus interpreted it, and the others likewise; and under the asterisk, "wrath." V. 10. "θ'., as he found," etc. Curterius. In the manuscript of Isaiah, in the text of the Seventy there is "lands," but in the margin, "a few." V. 13. "Symmachus, 'in the power'," etc. Eusebius on Isaiah. V. 14. Curterius from the manuscript of Isaiah, [Theodotion], "my," with an asterisk before "my." Ibid. "Theodotion, 'and opening'," etc., with an asterisk prefixed. The same. V. 17. "Symmachus, 'and the holy one'," etc. Procopius, and Eusebius on Isaiah. Ibid. "Symmachus, 'and shall consume'," etc. The same Procopius. V. 19. "Symmachus, 'and the rest'," etc. The same. Curterius, however, from the manuscript of Isaiah notes... V. 22. Curterius, Theodotion, the Seventy, "your people." V. 25. Manuscript of Isaiah, Curterius wrongly... Ibid. "Symmachus, Theodotion, 'in the midst of all the earth'." Thus one manuscript.

CHAPTER XI OF ISAIAH

VERSION OF THE HEBREW TEXT. VULGATE LATIN. AQUILA. 1. A rod. 1. A rod. 1. A small rod. From the stock. Of the root. Of the trunk. And a sprout. And a flower. (A shoot.)

^A SYMMACHUS. 25. Lord ✵ God of hosts. In the midst of all the earth. 24. A rod shall smite you, and He shall lift up His staff against you for the way of Egypt. 26. In Sur Choreb. 27. 28. Magron. 29. A lodging. 30. 33. A winepress. And those who are high shall be humbled. ^B SYMMACHUS. 25. Lord ✵ God of hosts. In the midst of all the earth. 24. For He shall smite you with a rod; and He shall bring a plague upon you to see the way of Egypt. 26. In a place of tribulation. 27. And the yoke shall be broken. 28. Maggedo. 29. Vacat. 30. Vacat. Another ✵ neigh with your voice. Laisa. 33. The glorious. And the lofty shall be humbled. THEODOTION. 25. Lord ✵ God of hosts. In the midst of all the earth. 24. 26. Sor Oreb. 27. And the yoke (or chain) shall be broken. 28. Maggedon. 29. An inn. 30. 33. A winepress. And those who are high shall be humbled. ^C Notes and various readings on Chapter X of Isaiah. V. 25. ✵, "with a rod He shall smite you," etc. Procopius and Theodoret, who read *patáxei* (shall smite) instead of *plēxei* (shall strike): and further on, "Curterius, A., *areĭ* (He shall lift up). Scilicet the LXX had it thus in the Hexaplar edition. V. 26. A., "in the rock Oreb." Hieronymus, *De locis Hebraicis*. In the LXX, "God." Marchal, "Lord God," with ✵ Th., "of hosts." There is added "Lord of hosts." Which should be added. V. 27. Th., "and the yoke shall be broken." S., "Magron." A., "Maggedo." V. 30. ✵ "neigh with your voice." Thus Curterius from the ms. of Isaiah, where the reading of the three is expressed, as we have already said. Among Procopius under an asterisk and without the name of the interpreter. V. 28. Curterius, A., *katá tò Hebraikón*, S., "according to the Hebrew, Magron." The LXX who have ^D *Maggedō*, and Th. who read *Maggedōn*—they read *daleth* for *resh*: which change of *resh* and *daleth* occurs very frequently, as is proven by examples in the Preliminaries. V. 30. ✵ "neigh with your voice." Thus Curterius from the ms. of Isaiah. Concerning the following verse pertaining to "neigh," etc., so that it is signified that the three Interpreters had it thus. The LXX seem to have read the Hebrew here in another way, among whom it is had, *kai hēxei eis Aggai* (and it shall come to Aggai). We think they read the last word as *Aggai*. I suspect, however, that this last part is noted... V. 30. ✵ "neigh with your voice." Th., "Leis." A., "Lais." A., "and the Hebraic," for the rest the LXX, similarly to the Lais. A., "a potter's vessel," A., S., Th., "and those who are high [shall be humbled]," for the rest the LXX, similarly to the v... A., "lodging," for the rest the Three, similarly the Three.

CHAPTER XI OF ISAIAH

^A THE HEBREW 5. And not by the vision of the eyes shall he judge, nor by the hearing of their ears shall he argue. 4. And he shall argue in rectitude for the meek of the earth. 5. And justice shall be the girdle of his loins, and faithfulness the girdle of his reins. 7. And the ox and the bear shall feed together, their young shall lie down. As an ox. 10. And who stands for an ensign for the peoples. His rest. Glory. 11. And it shall be in that day, the Lord shall add a second time His hand to possess the remnant of His people, which shall remain from Assyria. 14. Edom and Moab the mission of their hand. 15. And the Lord shall devote to destruction the tongue of the sea of Egypt.

THE HEBREW In Greek characters.

AQUILA, 4. And he shall argue in rectitude for the meek of the earth. 7. And the heifer and the bear shall feed together, however, their children shall be shut in. As a herd of oxen. 10. Who rises up for a gathering of peoples. His rest. Glory. 11. And it shall be in that day, the Lord shall add a second time His hand, to possess the remnant of His people, which shall be left from the Assyrians. 14. Behold also Moab is the mission of their hand. 15. And the Lord shall devote to destruction the tongue of the sea of Egypt.

VULGATE LATIN 3. He shall not judge according to the vision of the eyes, nor argue according to the hearing of the ears. 4. And he shall argue in equity for the meek of the earth. 5. And justice shall be the girdle of his loins, and faithfulness the girdle of his reins. 7. The calf and the bear shall feed together: their young ones shall rest together. As an ox. 10. Who stands for a sign of the peoples. His sepulcher. Glorious. 11. And it shall be in that day: the Lord shall add the second time His hand to possess the remnant of His people, which shall be left from the Assyrians. 14. Edom and Moab the mission of their hand. 15. And the Lord shall lay desolate the tongue of the sea of Egypt.

AQUILA, 3. He shall not judge according to the vision of the eyes, nor shall he argue according to the hearing of the ears. 4. And he shall argue in rectitude for the meek of the earth. 5. And justice shall be the girdle of his loins, and faithfulness the girdle of his reins. 7. And the heifer and the bear shall feed together, their children shall be shut in. As a herd of cattle. 10. Who rises up for a sign of the peoples. His rest. Glory. 11. And it shall be in that day the Lord shall add a second time His hand, to possess the remnant of His people, which shall be left from the Assyrians. 14. Edom and Moab the mission of their hand. 15. And the Lord shall devote to destruction the tongue of the sea of Egypt.

^A Notes and various readings on Chapter XI of Isaiah. V. 1. A., rod. Procopius. Ibid. A., S., Th., from the stock. Thus Eusebius on Isaiah, and Jerome, who renders the Latin interpretation thus: from the trunk. Ibid. Jerome: For the flower, which in Hebrew is called NESER, Aquila, Symmachus, and Theodotion translated: sprout. Furthermore, the same Jerome on Isaiah xiv, 19: NESER is properly called a shrub, which grows at the roots of trees, and is cut away by farmers as if it were useless. Drusius, who cites these passages, adds: "In my notes: A., shoot; Th., sprout." He received this from Jerome, in Book VI, on chapter 14 of Isaiah, where it is read: Theodotion, sprout; Aquila, shoot. V. 3. S., he shall not judge, etc. Procopius. V. 4. A., and he shall argue, etc. Procopius and Drusius. [As for Symmachus, Drusius from Procopius, and Montfaucon from Drusius, has: and he shall argue. Procopius himself, however, not so, but, and he shall judge. Cf. the note of L. Bos on this passage. Drach.] V. 5. S., and justice, etc. Procopius. V. 7. A., Th., and the heifer and the bear shall feed...

SYMMACHUS.

5. He shall not judge by the sight of the eyes, nor shall he argue by the hearing of their ears. 4. And he shall argue for the poor of the earth. 5. And justice shall be the girdle of his loins, and faithfulness the girdle of his flanks. 7. And the ox and the bear shall feed together, their little ones shall be shut up. 10. Who rises up for a sign of the nations. His resting place. Glory. 11. ... the Lord shall add a second time his hand to zealously seek the remnant of his people... 14. Edom and Moab, extension of their hands. 15. And the Lord shall curse the tongue of the sea of Egypt.

LXX INTERPRETERS.

5. He shall not judge according to opinion, nor shall he argue according to speech. 4. And he shall argue for the humble of the earth. 5. And justice shall be his girdle, and he shall be clothed with truth in his sides. 7. And the ox and the bear shall feed at the same time, and their little ones shall be together. As an ox. 10. And he who rises up to rule the nations. His resting place. Honor. 11. And it shall be in that day that the Lord shall add to show his hand, to zealously seek the remnant left of the people, which shall be left by the Assyrians. 14. And upon Idumea and Moab they shall first cast their hands. 15. And the Lord shall desolate the sea of Egypt.

THEODOTION.

5. And he shall argue for the humble of the earth. 7. And heifers and bears shall feed together, their little ones shall be shut up. As a herd of oxen. 10. His resting place. 11. ... to acquire the remnant of his people, which shall be left from the Assyrians. 14. Idumea, Moab, the extension of their hands. 15. And the Lord shall curse the tongue of the sea of Egypt.

Notes and various readings on Chapter XI of Isaiah.

HEBREW CHAPTER XII

^A THE HEBREW. 1. 2.

THE HEBREW in Greek characters. AQUILA. 1. I will give thanks to thee. 2. * Ia: Lord.

LATIN VERSION. 1. I will give thanks to thee. 2. My Savior, I will trust. Lord. * Ia: Lord.

Notes and various readings on Chapter XII of Isaiah. V. 1. A., 2., O., etc. Curterius from the Jesuit manuscript. V. 2. O., My Savior, I will hope. Idem.

HEBREW CHAPTER XIII

^B THE HEBREW. 2. 5. 4. 5. 8. 9. 10.

THE HEBREW in Greek characters. AQUILA. 2. 3. 4. 5. 8. 9. 10.

AQUILA. 2. The sound of them. Lift up the hand, and let the openings of the voluntary ones enter. 5. I have commanded my sanctified ones, and I have called my mighty ones in my wrath, who are exultant (of my pride). 4. Of kingdoms. 5. 8. They shall be in pain. 10. And chesileem (or, xileem). 12. More than the stained Ophir.

HEBREW VERSION OF THE TEXT. 2. Upon a precipitous mountain. The voice of them. Agitate the hand, and let the magnificent gates enter in. 5. I have commanded my sanctified ones, and I have called my mighty ones in my fury, exulting in my highness. 4. Of kingdoms. 5. The Lord, and the vessels of his indignation. 8. And they shall be terrified; twistings. They shall be in pain. 9. And the heat and the fury of wrath. 10. And their constellations. Their light. The sun in its going forth. 12. More than fine gold. More than the mass of gold of Ophir.

LATIN VERSION. 2. Upon a dark mountain. The voice. Lift up the hand, and let the leaders enter the gates. 3. I have commanded my sanctified ones, and I have called my mighty ones in my wrath, exulting in my glory. 4. 5. The Lord and the vessels of his fury. 8. And shall be crushed; twistings. They shall be in pain. 9. And full of indignation, and of fury. 10. And their splendor. Their light. The sun in its rising. 11. Pride. 12. To gold. To pure gold.

AQUILA. 2. The voice of them. Lift up the hand, and let the openings of the voluntary ones enter. 3. I have commanded my sanctified, and I have called my powerful ones in my fury, glorifying in my pride. 4. Of kingdoms. 5. 8. They shall be in pain. 9. 10. And chesileem (or, xileem). 11. 12. More than red. More than the tincture of Ophir.

ISAIAH CHAPTER XII

ISAIAH CHAPTER XIII

^A SYMMACUS. 1. I will give thanks to thee. 2. ☀ Ia: The Lord.

THEODOTION. 1. I will give thanks to thee. 2. My Savior, I will hope. ☀ Ia: The Lord. LXX INTERPRETERS. 1. I bless thee. 2. My Savior, I will be confident. The Lord. Notes and various readings on Chapter XII of Isaiah. Ibid. ☀ II., etc. The same.

^B SYMMACUS. 2. Their voice. Move the hand, and let them go forth from the doors. 3. ... the powerful ones ... in my glory. 4. Of kingdoms. 5. The Lord and his weapons of assault. 8. They shall be in pain. 9. 10. ... The sun in its going forth. 11. 12.

LXX INTERPRETERS. 2. Upon a plain mountain. Another: Upon a cloudy mountain. Their voice to them. Exhort with the hand, open, O princes. 5. I command, and I bring them. The giants are coming to fill my fury, rejoicing together and behaving insolently. 4. Of kings. 5. The Lord and his men-at-arms. 8. And the ambassadors shall be troubled. 9. They shall cause calamity. 10. And Orion. The light of them. Of the sun rising. 11. Insolence. 12. More than gold. More than the stone which is in Ophir.

THEODOTION. 2. Their voice. Separate with the hand. 3. ... my (rejoicing in my insolence). 4. Of kingdoms. 5. 8. And the regions shall be troubled. They shall be in pain. 9. Of indignation, and of wrath, and of fury. 10. And chesileem (or, xileem). The sun in its going forth. 11. Insolence. 12. ^{C D}

Notes and various readings on Chapter XIII of Isaiah

V. 2. ^A, "upon a mountain of cloud." In Basil's Commentary on Isaiah. Ibid. Curterius from the Jesuit manuscript, "the voice of them." Ibid. ^A, "lift up," etc. Curterius from a manuscript of the Jesuits, and Procopius. Ibid. [Σ], "shake the hand," and "let them go forth." Perhaps "let them enter," ^B. V. 3. ^A, "I commanded," etc. For "I," Curterius incorrectly [has] Sion. (*) The readings of Symmachus and Theodotion [are taken] from a Royal [manuscript], Eusebius, Theodoret, and Procopius. At the end of this verse, the readings lie in confusion in Curterius, as follows: These, however, refer to these Hebrew words, "my pride." Therefore, we believe the first reading is Aquila's, because it follows immediately after his version in the manuscript, and because he himself usually translates as "pride" in Ps. XLV, 4. The second, "in my glory," [is that] of Symmachus, whose name he prefers, and he himself is accustomed to translate as "glory." The third is that of Theodotion, who translates as "insolence" below in verse 11. [Where the vulgar Greek text has "rejoicing," the Jesuit manuscript adds: — (read "prides," and it is undeservedly marked with an obelus, for it is present in the Hebrew "my pride").] Thus, it exhibits two versions of Symmachus, but Drusius, in his notes from Procopius ^C Symm., [has] "rejoicing in my contumely." Elsewhere, "my glory." I find also in this place... V. 4. Curterius, ... [Σ], "the Lord and vessels," etc. The same. V. 5. [Σ], "the Lord and vessels," etc. The same. V. 8. [Θ], "and the regions shall be troubled." Theodoret. Ibid. The others, "they shall be in pain." Jesuit manuscript; Curterius incorrectly, "they shall be in pain." V. 9. [Θ], "of indignation," etc. The same. V. 10. ^A, [Θ], "and chesileem" (or, xileem). Thus Drusius, who seems to have written these things from Jerome, whose words are as follows, p. 151: "For that which we have translated, 'their splendor,' [there is] no doubt [they mean] of the stars. Aquila and Theodotion placed the Hebrew word itself, CHISILEEM, for which the LXX translated 'Orion,' adding of their own '[and] all the adornment of heaven,' which is to be marked with an obelus." And p. 110: "The Hebrew word CHISILE the LXX translated 'Orion'; the Hebrew [manuscript] which I have used as a guide has translated [it] 'Arcturus.' We, generally following Symmachus, have said 'stars'." Ibid. "of them," with an asterisk prefixed. Curterius from the Jesuit manuscript. The asterisk, however, indicates that the word "of them," which is expressed in the Hebrew, was not originally in the LXX. (*) Also in Procopius is read "Sion." But it is clearly for "I," which corresponds to the Hebrew *'ani*. The copyist could easily have permuted EGO with SION, and thought that the letter *nu* should be added. ^D Drach.

SYMMACUS.

THEODOTIO.

Notes and various readings on Chapter XIII of Isaiah.

Basil and Theodoret. Ibid. Curterius from a manuscript of Isaiah: ‘A., *trichiôntai*. Th., *orthotrichountai*. The word is *trichiôntai*—derived from *trichiô*—for those who are *trichioûsi* or *trichiôsi*. Isaiah 54: ‘A., *trichiôn*. Th., *orthotrichôn*. But these, they say, Aquila called *trichiôntas* (hairy ones), indicating an obscene and darkened demon.

ISAIAH CHAPTER XIV

^A THE HEBREW 1. [Hebraic script] 4. [Hebraic script] 6. [Hebraic script] 8. [Hebraic script] 9. [Hebraic script] 11. [Hebraic script] 12. [Hebraic script] 15. [Hebraic script] 16. [Hebraic script] 17. [Hebraic script] 18. [Hebraic script] 19. [Hebraic script] 20. [Hebraic script] 21. [Hebraic script]

THE HEBREW In Greek letters. 1. [Missing] 4. [Missing] 6. [Missing] 8. [Missing] 9. [Missing] 11. [Missing] 12. [Missing] 15. [Missing] 16. [Missing] 17. [Missing] 18. [Missing] 19. [Missing] 20. [Missing] 21. [Missing]

AQUILA. 1. The proselyte. 4. A parable. Famine. 6. [Blank] 8. [Blank] 9. It was shaken. Aroused for you the Rephaim. 11. [Blank] 12. [Blank]... 15. Into the legs of a pit. 16. He who shook the earth. 17. As desert. His prisoners. 18. A man. 19. As rot. 20. As... Seed of evildoers. 21. Of their fathers. And they shall fill the face of the world with cities.

HEBRAIC TEXT VERSION. 1. Traveler. 4. Parable. ^B Golden payment. 6. Striking. 8. Pine/Fir trees. 9. It trembled. He roused for you the Rephaim. 11. And those covering you. 12. Lucifer, son of the morning. 15. To the sides of the cistern. 16. Making the earth tremble. 17. As a desert. His prisoners. 18. Man. 19. As dross. To the stones of the cistern. 20. As a carcass trampled underfoot. You will not be joined with them in burial. Seed of evildoers. 21. Of their fathers. And let them fill the faces of the world with cities.

VULGATE LATIN. 1. Traveler. 4. Parable. Tribute. 6. Striking. 8. Fir trees. 9. It was troubled. He roused for you the giants. 11. And your covering. 12. Lucifer, who rose in the morning. 15. Into the depths of the pit. 16. Who disturbed the earth. 17. Desert. His prisoners. 18. Man. 19. As dross. To the foundations of the pit. 20. As a putrid carcass. You will not have communion nor be with them in burial. Seed of evildoers. 21. Of their fathers. And they will not fill the face of the world with cities.

AQUILA. 1. Traveler. 4. Parable. Famine. 6. [Blank] 8. [Blank] 9. It was moved. He roused for you the Rephaim. 11. [Blank] 12. Crying out for the morning of... 15. Into the sides of the pit. 16. Who moved the earth. 17. As a desert. His prisoners. 18. Man. 19. As rot. 20. As a carcass... Seed of evildoers. 21. Of their fathers. And they will fill the face of the world with cities. ^{C D}

OF ISAIAH CHAPTER XIV

V. 22. ^A Aq., Sym., Theod., *siin*. The other interpreters... instead of "onocentaurs" have rendered *siin* again. Symmachus: His prisoners (*vinctos αὐτοῦ*). To the foundations of a pit. Seed of evildoers. And they shall fill the face of the world with cities. ^B And syrens. Aq., Sym., Theod., syrens. Theod., "and her days," [or] *autōn* (of them). ^C Soliciter. All the giants were raised up for you. The others: *your* [casket/seal]. Those who are in the abduction. To Hades. Bespattered: "it shall not be clean, so neither shall you be clean." Seed of evil. And they shall fill the earth with wars. Theodotion: He stirred up the Rephaim for you. His prisoners. Seed of evildoers. And let the face of the world be filled with cities.

^D And thus it has *iim*. That is: the rest of the interpreters translated *onocentaurs* only for the LXX. Therefore it must be read *siin*: for, as we were saying a little before, the Greeks often terminate the Hebrew final [letter] with *n*. Ibid. II, "And syrens." Ibid. Theod., "and her days" etc. Curterius, who had read *autōn* incorrectly.

OF ISAIAH CHAPTER XIV

SYMMACHUS. 1. Sojourner. 4. Parable. 6. Striking. Other: he struck. 8. Trees. 9. Was shaken. 11. 12. 15. 16. He who troubled the earth. 17. As a desert. His prisoners. 18. Each one. 19. As a carcass. To the foundations of a pit. 20. Even with those who are killed in war, you shall not have the partnership of burial. Seed of the wicked. 21. Of their fathers. And they will fill the face of the world with cities.

LXX INTERPRETERS. 1. Sojourner. 4. Lamentation. Solicitor. 6. Striker. Other: he struck. 8. Woods. 9. Was embittered. The giants are all stirred up against you. 11. And your covering. All, *your* [casket]. 12. Lucifer which rose in the morning. 15. To the foundations of the earth. 16. He who provoked to anger the earth. 17. Desert. He who is in the abduction. 18. Man. 19. As a dead body. To hell. 20. In the same way, a garment bespattered in blood shall not be clean, so neither shall you be clean. Evil seed. 21. Of their father. And they shall fill the earth with wars.

THEODOTION. 1. Sojourner. 4. Parable. 6. 8. 9. He stirred up the Rephaim for you. 11. 12. 15. To the sides of the pit. 16. He who provoked the earth to anger. 17. As a desert. His prisoners. 18. Man. 19. As a shoot. 20. Seed of the wicked. 21. Of their father. And let the faces of the world be filled with cities.

ISAIAH CHAPTER XV

THE HEBREW. 1. [Hebrew characters]

5. [Hebrew characters] 4. [Hebrew characters] 5. [Hebrew characters]

8. [Hebrew characters]

VERSO HEBRAICI TEXT. 1. Onus Moab. Ar. 5. And in its streets. 4. And Eleale. Expediti Moab. 5. For by the ascent of Luith in weeping he shall ascend in it: for on the way of Oronaim they shall raise a cry of contrition. 8. A cry.

THE HEBREW In Greek letters. 1. [Greek transliteration] 5. [Greek transliteration] 4. [Greek transliteration] 5. [Greek transliteration] 8. [Greek transliteration]

VULGATA LATINA. 1. Onus Moab. Ar. 5. And in its streets. 4. And Eleale. Expediti Moab. 5. For by the ascent of Luith weeping he shall ascend, and on the way of Oronaim they shall raise a cry of contrition. 8. A cry.

AQUILA. 1. Burden of Moab. City. 5. And in its streets. 4. And Eleale. Expediti Moab. 5. For in the ascent of Luith with weeping he shall ascend in it, for on the way of Oronaim they shall raise a cry, a breaking. 8. A cry.

Notes and various readings on Chapter XIV of Isaiah.

V. 1. A., S., O., the proselyte. Thus Curterius. Eusebius however says, and so also Procopius, that instead of *georas*, the other interpreters have rendered it *proselyte*, and so also [Drusius: *Georas* is actually a Syriac word; Procopius interprets it badly, as he who is attached to husbandry, since it is a Syriac word, not Greek, *georas*, as *Judas*. DRACH.]

V. 4. Hieron.: A., S., Th., transposed the parable, which we also have followed. Ibid. Hieronymus: For tribute, Aquila has interpreted it as famine.

V. 6. Another, *he commanded*. Thus Origen reads, as is noted in the margin of the code of Isaiah. For the emblem ^A here undoubtedly signifies Origen. Curterius has correctly placed it here, and in other places puts it, but wrongly. [Drusius: This is the letter ^A, by which they think Origen is designated. The same emblem is found in other copies as well, and its meaning was not unknown. DRACH.]

V. 8. S., *firs*. Thus Eusebius in Isaiah. [From the commentary of Eusebius on this place, add: *Tine* Hebr., cedars of Lebanon. Symm., *kedroi*, cedars. LXX and Th., *ta xyla tou Libanou*, woods of Lebanon. Ar. Expediti Moab. *fletu ascendet in ea: quia via Oronaim clamorem contritionis suscitabunt*.]

V. 9. A., *shaken* etc. Curterius. [And Procopius. DRACH.] Ibid. A., Idem. [Add Procop. Euseb. in Comment.: *oi*, according to the remaining interpreters, *Raphaim*. DRACH.].

V. 11. Code of Isaiah has thus in the margin: *oi* II., *sou*. That is, all according to Origen have *sou*. There Curterius has *kata*, and in this note he errs consistently.

V. 12. A., *the wailing son of the dawn*. Thus Hieronymus.

V. 15. A., O., *to the thighs of the pit*. Curterius from the ms. of Isaiah. [And Procopius. DRACH.]

V. 16. A., *he who shook* etc. Theodoretus. Curterius however reads, *shaking the earth* etc. [Cod. March., from which Curterius has it thus. So also Procopius. DRACH.]

V. 17. Hieron.: *All, as a desert.* Ibid. A., O., *his prisoners*. Drusius. Curterius however reads from the ms. of Isaiah: *autou of O' desmous*. Where I suspect a mistake. LXX, *those who*.

SYMMACHUS. 22. Of Babylon. 25. In my land. 28. King. 29. Of the serpent. 31. From the North. 32. To the messengers of a nation.

O'. 22. Vacant. 25. Upon the land of mine. 28. The king. 29. Of the serpent. 31. From the North. 32. Kings of nations.

THEODOTION. 22. 25. In my land. 28. King. 29. Of the serpent. 31. From the North. 32. To the kings of a nation.

Notes and Various Readings to Chapter XIV of Isaiah.

Cap. I, verse 4. Perhaps *en apagoge* (“into capture”), as some books have it.

V. 18. A., O., *a man*, etc. Curterius from the ms. of Isaiah. [And Procopius, who produces all the readings of the following verses 21, 22, 25, 28, 29, 31. And so most frequently in this book, which it may suffice to have noted once. Drach.]

V. 19. Jerome: "Quasi sanies (as raw flesh/slough), which is called in Hebrew NESER, which Aquila translated *ichora* (ichor), that is, corruption and filth; Symmachus *ektroma*, that is, an abortion; Theodotion *germen* (sprout): although this same word above (11, 1) Theodotion rendered *germen*, Aquila *akremona*, that is, a twig. Properly, however, NESER is called a twig which grows at the roots of trees and is cast away by the husbandman as if it were useless when plucked: whence we have translated ‘useless stock’."

Ibid. S., *eis themelia lakkou* (“into the foundations of a pit”). Jerome: "Symmachus interpreted it as 'foundations of a pit,' instead of 'stones of a pit,' as if to signify in other words both the depth and the hell of the infernal regions."

V. 20. A., *sicut cadaver conculcatum* (“like a trodden corpse”). Jerome, who also brings forward the version of Symmachus in Latin, such as we have edited.

Ibid. Jerome: "For 'evil seed,' the others have interpreted 'seed of the wicked'." See the note to V. 21.

V. 21. A., S., *pateron* (“of fathers”), etc. Curterius from the ms. of Isaiah.

Ibid. etc. We borrow these readings from the same source. In the LXX, *polemon* (“of wars”) has crept in by the fault of copyists instead of *poleon* (“of cities”). [Lamb. Bos: All (A., S., Th.) for (scil. O') have... edit. In some books it is read *polemion* (“of enemies”). So also the Roman edition. In some it is *polemion*, “of enemies.” In Theodotion, the word *plerousi* (“they shall fill”) requires a plural subject, *prosopa* (“faces”), just as the Hebrew has. Drach.]

V. 22. A., S., *tes Babylonos* (“of Babylon”). The same.

V. 25. A., *en te ge mou* (“in my land”), etc. The same.

V. 28. To the word, *ho basileus* (“the king”), codex Jes. of O', the same.

V. 29. The same of O', likewise.

V. 31. The same of O', likewise.

V. 32. Jerome: "For 'messengers,' that is, angels, whom only Symmachus translated, all have interpreted it as 'kings,' deceived by the ambiguity of the word: because, except for one letter ALEPH, which is added in the word for Angels, kings and Angels are called by the same name, i. e., MALACHE."

ISAIAH CHAPTER XV.

SYMMACHUS. ^A 1. Assumption of Moab. 3. And in its streets. 4. And Eleale. Accincti Moab (Moab girded). 5. Orannim. 8. Clamor.

O'. 1. The word against Moab. 3. And in its streets. 4. And Eleale. The loin of the Moabite. 5. And upon the ascent of Luith, weeping will they ascend by the way of Aroniim; there cries out contrition and a shaking. 8. The cry.

THEODOTION. 1. Assumption of Moab. Ar. 3. And in its streets. 4. And Eleale. 5. 8. Clamor.

THE HEBREW IN GREEK CHARACTERS. AQUILA.

THE HEBREW IN GREEK CHARACTERS. AQUILA.

VERSION OF THE HEBREW TEXT. VULGATE LATIN. AQUILA.

Notes and various readings on Chapter XV of Isaiah.

SYMMACUS. 0'. THEODOTION.

9. Dimon. Humi.

9. Elim ☀ her ululation. 9. Dimon. Otherwise, Remmon. Adama.

9. Dimon. Of the earth.

Notae and various readings on Chapter XV of Isaiah. For it must be written [Greek word omitted], which the Hebrew text also demands.

V. 5. Eusebius and Jerome on Hebrew Places, "Aroniim, near Isaiah, is a name of a way, in the vision against Moab: for which Aquila put Oronaim; and Symmachus, Orannim." Wherefore we think the reading brought by Curterius is Aquila’s. For "contrition" one must perhaps read "of the contrition."

V. 8. Curterius from the ms. of Isaiah. Ibid. Curterius, "her ululation," with an asterisk in the margin because it is repeated twice in the Hebrew, but it was found only once in the edition of the Seventy. And therefore it was added and marked with an asterisk in the Hexapla.

V. 9. Ms. of Isaiah. In the text of the ms. of Isaiah, "Remmon" is read twice for "Dimon": but in the Commentary of Procopius, it is read now one way, now another (for "Dimon," "Daimon," "Deimon," "Deidon" are read). "Adama" is read. Jerome, Dibon.

Ibid. Eusebius on Hebrew Places: "So you restore, A., S., of the earth." For Jerome translates: "Adama in Isaiah: for which Aquila and Symmachus [translate] *humum* (soil); Theodotion interprets [it as] *terram* (earth)."

ISAIAH Chapter XVI.

SYMMACUS. 0'. THEODOTION.

1. Mountain of the daughter of Zion.

2. For you shall be as a bird removed, a displaced fledgling; you shall be the daughter of Moab. Then indeed Arnon.

3. Do not pursue the unstable.

4. [The Septuagint:] ...for you are a covert to them. [Another:] Be a hiding place for them. From the earth.

5. And a throne shall be prepared in mercy.

6. A very proud one according to his exultation, and according to his pride, and his anger; not so his arms.

7. You who dwell in the earthen wall, speak.

8. Sprouts.

SYMMACUS.

1. Mount of the daughter of Sion.

2. [The text is missing.]

3. Do not pursue the wanderer.

4. From the earth.

5. And shall be prepared with mercy a throne.

6. Very arrogant according to his lifting up, and according to his pride, and his anger, not so his arms.

7. To those who rejoice in the earthen wall, speak.

8. Branches.

SEPTUAGINT TRANSLATORS.

1. Mount of the daughter of Sion.

2. You shall be as a bird removed, a displaced fledgling, you shall be the daughter of Moab. Then indeed Arnon.

3. Consult.

4. They were struck with amazement: do not be annoyed. Be a hiding place to them. From the earth.

5. And a throne shall be directed with mercy.

6. Very arrogant: I have lifted up his pride; not so your divination, not so. Another: and his contumely, and his indignation.

7. To those who dwell in Deseth, meditations.

8. The plains.

THEODOTION.

1. Mount of the daughter of Sion.

2. The crossings of Arnon.

3. Bring counsel. Do not reveal the one migrating.

4. From the earth.

5. And a throne shall be prepared with mercy.

6. ...

7. To those who are parched.

8. Fields of death.

THE HEBREW.

9. Heshbon. And Eleale. 10. Unto Carmel. And in the vineyards he shall not rejoice. 11. My heart shall sound as a harp for Moab, and my bowels for the brick wall. 13, 14. . . . in three years as the years of a hireling.

VERSIONS OF THE HEBREW TEXT. VULGATE LATIN. AQUILA. 1. Its emissions. They passed over the sea. 9. Heshbon. And Eleale. 10. To Carmel. And in the vineyards he shall not exult. 11. My bowels towards Moab shall sound like a harp, and my bowels for the wall of the baked brick. 13, 14. From then. And now the Lord hath spoken saying: In three years, as the years of a hireling. And the glory of Moab shall be vilified in all the great multitude. Its shoots. They passed over the sea. 9. Heshbon. And Eleale. 10. To Carmel. And in the vineyards he shall not exult. 11. My belly shall sound like a harp, and my bowels for the wall of the baked brick. 13, 14. From then: and now the Lord hath spoken saying: In three years, as the years of a hireling. The glory of Moab shall be taken away over all the great people. From her. They passed over the sea. 9. Heshbon. And Eleale. 10. To Carmel. And in the vineyards he shall not praise. 15, 14. . . . in three years as of a hireling.

Notes and various readings on chapter XVI of Isaiah.

V. 1. In the text of the LXX Interpreters of the codex of Isaiah, it is read: but on the margin, as the Three. Namely, the three Interpreters had what is read today in the Roman edition. V. 2. A., "and shall be" etc. Curterius from the codex of Isaiah. But in the published edition of Curterius "vax vosotá" is missing. [Otherwise than Montfaucon, we have edited the readings of A. and Th. of this and the following verse from Curterius himself who has it thus. DRACH.] V. 3. A., "bring a counsel." The reading of Aquila and Theodotion from Curterius. By the Massoretes it is noted that it should be read "hasibu," and thus the LXX and the Vulgate interpreter have read. Others have read "hasibu." [The same must be said of the following verb. Chetib, "asut," do. Aldine edition, "poiese." Keri, "asu," do. Other editions, "poiesate." But since this "te" is not in the Hebrew text, it seems likely that the scribes have split "poiesate" into "poiese te." DRACH.] Ibid. S., "resurrection" etc. From Theodoret we borrow fuller readings than from Curterius. V. 4. Thus Curterius without the name of the interpreter. I suspect it is Aquila's. Ibid. Cod. Jes. Th., "from the earth" [with an obelus. DRACH.], V. etc. Eusebius in Isaiah, and Procopius. V. 6. S., "proud" etc. The reading of Symmachus from Curterius and Procopius; of the other interpreter from Curterius. [Ibid. "Another, and" etc. In the text Aldus and Complutum have, (Ald., "his pride," which among Procopius are added in the margins under asterisks. DRACH.] ^A V. 7. A., "to the many-yeared" etc. All these readings from Curterius. [L. Bos reads in Aquila, "ostrakou," of a potsherd. Ibid. "Deseth." Otherwise, "di" and so the Rom. ed. And again otherwise, "Reseth." DRACH.] ^B V. 8. A., "fields" etc. From the same. [L. Bos in Th. brings forth, "agros," field. DRACH.] Ibid. Curterius, * A., S., "from her." By the asterisk it is signified that these were omitted in the LXX. [Cod. Jes., Cf. Vulg. Gr. DRACH.] ^C Ibid. A., "Sic" Drusius, and so it seems Procopius read, who has it thus "pephygontes," fleeing. Which Curterius translates thus: "For they are destitute of divine aid, because they have not crossed the sea, nor have they escaped the temptations." ^D But Curterius from the manuscript of Isaiah places in the margin "thalassan" of the Three because vi—

^A

SYMMACHUS. 0'. THEODOTION.

* From her. They crossed the sea. 9. Hesebon. And Eleale. 10. From Carmel. 11. My belly shall sound like a psaltery, and my insides like a clay wall. 13, 14. From then and now the Lord has spoken, saying, "In three years as the years of a hireling." ^B O'. They who were sent * from her. For they crossed toward the sea. 9. Hesebon. And Eleale. 10. Vacat. And in your vineyards they shall not rejoice. 11. My belly shall sound like a harp, and you have renewed my insides like a wall. 13, 14. When he spoke. And now I say, "In three years of the years of a hireling." The glory of Moab shall be dishonored with all its great wealth. The rest, "And the glory of Moab shall be dishonored, with all the great multitude." THEODOTION. They crossed the sea. And Eleale. 13, 14. From then and now the Lord has spoken, saying, "In three years as in years of a hireling." Otherwise, "In years as upon hirelings."

Notes and various readings for Isaiah chapter XVI.

^C ...manifestly in the same codex in the text of the Seventy it is read, through a graphic slip, as it seems: for in the Roman edition it is read as we render it. V. 9. Hesebon. Curterius. Ibid. Curterius, Curterius wrongly reads *tē* instead of *de*. The same codex exhibits another version of Symmachus, and likewise in the text of the LXX Alexandrine and Aldine. [DRACH.] V. 10. A., from Carmel. Curterius from the Jes. manuscript. [Wonderfully under the obelus. Nevertheless it is held in the Hebrew. DR.] Ibid. Curter. And in the vineyards etc. The same. V. 11. S., My belly etc. Theodoret brings forward this reading in full. But Theodotion has, "to the dissipated wall." Thus Jerome. But the Seventy who translate thus, undoubtedly seem to have read *k-d-r* (wall): the change of *d* into *t* and vice versa is most frequent, as we have often said. V. 13, 14. The things which follow of this chapter are brought forward from Eusebius on Isaiah, which reads thus: [Otherwise, DR.] [Others II. add, DR.] [Others II., DR.] ^D ... The distinction inserted among the other interpreters makes the meaning clearer: for according to Aquila it is said, "in three years of a hireling"; but according to Symmachus, "From that time and now the Lord has spoken, saying: 'In three years as upon a hireling'"; but according to Theodotion, "From that time and now the Lord has spoken saying 'In three years, as in years of a hireling.'" Then, with another beginning taken up, it is said among the other interpreters, "And the glory of Moab shall be dishonored with all the great multitude." For the conjunction *and*, which is placed in the middle, expresses another sentiment, from these words, "and the glory of Moab shall be dishonored."

THE REMAINS OF THE HEXAPLA

ISAIAH CHAPTER XVII

HEBREW | HEBREW IN GREEK LETTERS | AQUILA --- | --- | --- 1 | 1. | 1. (Burden of Damascus.) 2 | 2. | 2. Forsaken cities. 9 | 9. | 9. . . . and Emir. 10 | 10. | 10. . . . beautiful. 11 | 11. | 11. (In the day of inheritance,) ... man. | | ... man. 13 | 13. | 13. And He shall rebuke in him, and ... | | he shall flee far away. 14 | 14. | 14. ... time of evening. | |

VERSION OF THE HEBREW TEXT | VULGATE LATIN | AQUILA --- | --- | --- 1. Burden of Damascus. | 1. Burden of Damascus. | 1. Burden of Damascus. Removed from the city. | The city shall cease to be. | 2. Forsaken cities. | 2. Forsaken cities. | 2. Forsaken cities. 9. Shoots and thorns. | 9. Aratris and crops. | 9. Potsherd and Emir. 10. Pleasant plantings. | 10. Faithful planting. | 10. Beautiful planting. 11. In the day of inheritance, | 11. In the day of inheritance, | 11. In the day of inheritance. And of desperate pain. | And he shall grieve gravely. | And man shall grieve. 13. And He shall rebuke him and he shall flee | 13. And He shall rebuke him, and he shall flee | 13. And He shall rebuke in him, and he far away. | far away. | shall flee far away. Montium. | Montium. | 14. In the time of evening. | 14. In the time of evening. | 14.

Notes and various readings on Chapter XVII of Isaiah. V. 1. [A., Burden of Damascus.] Sym., Th., Assumtio Damasci. He does not name Aquila, because he follows him. Concerning the word *arma*, see below in the note to verse 1, ch. xix. Ibid. Eusebius on Isaiah. V. 2. Curterius from the manuscript, Isa. reading, “Forsaken cities.” On this, regarding the LXX, “unto the age,” Eusebius observes in his Commentary, that it is neither in the Hebrew nor is it found in the remaining interpreters. V. 9. Hieronymus: I wonder that Aquila should have wished to interpret “for plows and grain heaps,” as *potsherd* and *Emir*; Symmachus, *forest* and *Amir*; the LXX, *Amorites* and *Hivites*. Theodotio alone placed the Hebrew word, *ARS* and *EMIR*: which is read more correctly among them as *HORES* and *AMIR*, i.e., plowshares and grain heaps. Aquila therefore may have taken the Hebrew word *heres* as *ostrakon*, potsherd; by which means he [translated] the same Hebrew word.

ISAIAH CHAPTER XVIII

HEBREW | HEBREW IN GREEK LETTERS | AQUILA --- | --- | --- 1 | 1. | 1. (Woe to the land of the shadow of wings.) 2 | 2. | 2. He who sends ambassadors by sea, and in vessels of papyrus. ... | | ... | | ... | | A nation waiting and trodden down.

VERSION OF THE HEBREW TEXT | VULGATE LATIN | AQUILA --- | --- | --- 1. Woe to the land of the shadow of wings, | 1. Woe to the land of cymbal of wings, | 1. Woe to the land of the shadow of wings . . . . which is beyond the rivers of Ethiopia. | which is beyond the rivers of Ethiopia. | 2. Sending ambassadors by sea, and | 2. Who sends by sea ambassadors, | 2. Sending in sea ambassadors, and in in vessels of bulrushes. | and in vessels of papyrus. | vessels of papyrus. Go. | Go. | From himself and beyond. | After whom there is no other. | A nation of line, line, and trodden under foot. | To a nation waiting and trodden under foot. | A nation waiting and trodden down.

ISAIAH CHAPTER XVII

SYMMACHUS. ^A 1. Assumption of Damascus. 2. Left-behind cities. 9. ... and Amir. 10. ... good. 11. (In the day of inheritance.) 13. And he shall threaten him, and he shall flee far off. Montium. 14. That which is toward evening.

LXX INTERPRETERS. ^B 1. The word which is against Damascus. It shall be taken away from the cities. 2. Left-behind. 9. The Amorites and the Hivites. 10. A faithless plantation. 11. In the day of inheritance. And as the father of a man. 13. And he shall drive him far off, and he shall pursue him. Chaff. 14. Toward evening.

THEODOTION. ^C 1. Assumption of Damascus. It shall be removed from the city. 2. Left-behind cities. 9. Ars, and Emir. 10. ... beautiful. 11. ... man. 13. Montium. 14. That which is toward evening.

Notes and various readings on Chapter XVII of Isaiah.

As he translates that, Job XLI, 21, and chapter 16 above, the *testaceum* (earthenware/shell-like): but Symmachus, *drumos*, woods, as in the book of Judges, and elsewhere.

V. 10. Drusius from Jerome.

V. 11. Sym., "In the day of inheritance." Thus from Jerome, who says: "For that which we, according to Aquila and Symmachus and the LXX, have translated 'in the day of inheritance,' which is called in Hebrew *BIOM NEHIELA*, it can be read in Hebrew as 'in the worst day'."

Ibid. Jerome, following the former: "And for that which Aquila and Theodotion translated 'and man shall be grieved' (*et dolebit homo*), we, having been taught by the Hebrews, for 'man', which is called in their language *ENOS*, have translated *ANUS*, that is, 'grievously'."

V. 13. [Symmachus], "and he shall threaten" etc. Eusebius on Isaiah. Here I think Procopius is mistaken, who reads it as one word, unless it is a scribe's error.

Ibid. Curterius.

V. 14. Sym., Theod., "that which is toward evening." The same. [Without that which follows in the LXX. DRACH.]

ISAIAH CHAPTER XVIII

SYMMACHUS. ^D 1. Woe to the land of the winged sound, which is beyond the rivers of Ethiopia. 2. Sending legates in the sea, and by vessels of papyrus. After whom there is not.

LXX INTERPRETERS. 1. Woe to the land of the wings of ships, beyond the rivers of Ethiopia. 2. Who sends in the sea hostages, and written letters. They shall go. The rest, go. Who is beyond him? A nation hopeless and trodden down.

THEODOTION. 1. 2. (Who sends in the sea) hostages, and in vessels of papyrus. They go.

Notes and various readings on Chapter XVIII of Isaiah.

V. 1. O, land, shadow of wings. From Jerome, who says that Aquila translated "shadow of wings." The reading of Symmachus is from Eusebius, who has *pterygos* for *pterotos*, which also appears in Procopius and from the manuscripts. One, however, reads *peran* for *perathen*. Curterius reads "ambassadors," and this seems to be the true reading. The reading of Symmachus is from Eusebius and Curterius; that of Theodotion from Curterius. The Roman edition attributes the reading of Aquila to Symmachus. Ibid. The rest, "go." Procopius. V. 2. O, (who) sending by sea ambassadors, etc. Eusebius, Procopius, and one Regius have "ambassadors." Ibid. Symmachus, "with him," etc. Eusebius and one Regius. Ibid. Aquila, "a nation hopeless," etc. Procopius.

ISAIAH CHAPTER XIX

[original-script column: see facsimile]

1. THE HEBREW: 1. Burden of Egypt. Behold the Lord rides upon a light cloud, and shall enter into Egypt. And the heart. AQUILA: 1. Chariot of Egypt. Behold the Lord rides upon a light thickness, and comes upon Egypt. And the heart.

2. And I will agitate the Egyptians against the Egyptians. And a man.

3. And the spirit of Egypt shall be emptied in its midst. And I will deliver up Egypt. And a strong king shall rule over them.

VERSIONS OF THE HEBREW TEXT. VULGATE LATIN. AQUILA. 1. Burden of Egypt. Behold the Lord rides upon a light cloud, and shall enter into Egypt. And the heart. VULGATE: Behold the Lord ascends upon a light cloud, and shall enter into Egypt, and the heart shall melt. AQUILA: Behold the Lord rides upon a light thickness, and comes upon Egypt, and the heart. 2. And I will stir up the Egyptians against the Egyptians. And a man. 3. And the spirit of Egypt shall be drained in its vitals. 4. And I will deliver up Egypt. And a strong king shall rule over them. AQUILA: And seditions I will move between Egypt and Egypt. And a man. 3. And the spirit of Egypt shall be relaxed in its intestine. 4. And I will deliver up Egypt. And a strengthened king shall reign over them.

SYMMACHUS. Nunc fluvii terræ omnes. Reliqui, cujus diripuerunt flumina terram. 3. Videbitis. 4. 7. Et a populo terribili. Aliter, et de populo magno. Gens sperans et conculcata.

LXX INTERPRETES. Nunc fluvii terræ omnes. Reliqui, cujus diripuerunt flumina terram. 3. Elevabitur. 4. In mea civitate. 7. Et a populo terribili. Aliter, et de populo magno. Gens sperans et conculcata.

THEODOTIO. Nunc fluvii terræ omnes. Reliqui, cujus diripuerunt flumina terram. 3. Videbitis. 4. 7. Et a populo terribili. Aliter, et de populo magno. Gens sperans et conculcata.

Notes and various readings on Chapter XVIII of Isaiah

Ibid. [The words] *Reliqui, cujus diripuerunt* etc. Procopius. [As] taken from the interpreters. V. 3. Aquila, Symmachus, Theodotio: *Videbitis*. V. 4. Aquila: *In firmamento*. [This line, which Montfaucon had omitted, we have restored here.] From Jerome, who reads thus: *God rests and contemplates in his place*, or according to Aquila, *in the firmament*. In the end of the clause, the Vulgate and the LXX: *Mount Sion*. The LXX otherwise (Alexandrian and Aldine) [reads]: *into a holy mount*. The Marchalian Codex also [has it] in the text: *into a holy mount*. V. 7. The LXX, *and from a terrible people*. Thus at the margin in the MS. of Isaiah, which reading seems to be taken from others.

ISAIAH CHAPTER XIX

SYMMACHUS. 1. Assumtio Ægypti. Et cor. 2. Et committam Ægyptios cum Ægyptiis. Et vir. 3. Et rumpetur spiritus Ægypti in ipsa. 4. Et tradam Ægyptum. Et rex durus potestatem habebit in eos.

LXX INTERPRETES. 1. Visio Ægypti. Ecce Dominus sedet super nubem levem, et veniet in Ægyptum. Et cor. Deficiet. Reliqui, tabescet. 2. Et incitabuntur Ægyptii super Ægyptios. Et homo. 3. Et turbabitur spiritus Ægyptiorum in ipsis. 4. Et tradam Ægyptum. Et reges duri dominabuntur eorum.

THEODOTIO. 1. Assumtio Ægypti. Et cor. 2. Et vir. 3. Et scindetur spiritus Ægypti in ipsa. 4. Et tradam Ægyptum. Et rex fortis dominabitur eorum.

5. And waters shall be absorbed from the sea.

9. 10. Her storehouses are brought low. 14. In all her works. 15. … And twisting. 17. Into circuit. 18. Swearing. City of Ares (the Sun). 20. Savior. 21. Sacrifice. * And with a gift. 22. 24.

Notes and various readings on Chapter XIX of Isaiah.

V. 1. *Aq.*, *arma* (burden) of Egypt. In Jerome’s printed editions one reads *pauz*. His words are as follows: “LXX, the vision of Egypt.” Where it is written in Hebrew, *MASSA MESRAIM*, which we have translated as “burden” or “weight of Egypt,” for which Aquila translated *arma Aigyptou*. We may say that because the Prophet takes up and bears the yoke of the Lord, he was worthy to behold, or to carry, the prophecy of Egypt. We maintain that it should by all means be read *arma Aigyptou*, as Drusius rightly says, moved by these arguments: thus it should be read, he says, not as in certain books, *orama*, i. e., “vision.” This interpretation expresses the sense better, since Aquila is fond of expressing the very etymologies themselves. For this reason it is not credible that he himself translated *orama*, but rather *arma*, i. e., “burden” or “weight.” To these we add that Aquila always translates in this way where *Massa* is read, as at the beginning of Prov. xxxi, Isa. xxi, v. 13, Isa. xxiii, v. 1, and elsewhere, where *arma* is always read in the most approved books and codices. Moreover, Jerome’s own series indicates this reading: for in the passages we brought up above, he starts from the reading of the LXX, who had “vision of Egypt”; then, after he has brought forward his own version and that of Aquila, he concludes thus: “he was worthy to behold, or to carry, the prophecy of Egypt,” where the word “behold” refers to the version of the LXX, and the word “carry” refers to his own and Aquila’s, which he had cited before. Finally, he represents those of Symmachus and Theodotion, as we have set them forth. And so that no doubt remains, our codex of Jerome’s Commentary on Isaiah in Latin, the most ancient of all those we have seen, has *arma* at this place, thus.

Ibid. *Aq.*, Lo, the Lord, etc. From Eusebius’s *Demonstratio evangelica*, where in the printed editions one reads “upon a swift cloud,” but in the manuscripts, “upon a thin light one.”

Ibid. Cod. Jes. “likewise the LXX.”

Ibid. *The Others*, “they shall be melted.” Procopius. [Drusius thus quotes the version of the others, from whom our Montfaucon takes it. But Procopius himself says thus: “according to the other translators, they shall be melted.”]

V. 2. *Aq.*, And I will set at variance, etc. Eusebius exhibits the readings of Aquila and Symmachus in his *Isaiah*.

Ibid. Curterius from the ms. of Isaiah: “The LXX, and a man,” etc. These readings.

prodeunt [come forth] from Eusebius on Isaiah, some of whose mss. read *paradothēsetai* for *pladothēsetai* in reference to Aquila. But this latter reading is the genuine one, and thus it must be restored in our edition. [Eusebius in the reading of Symmachus does not have the article *to*, nor do the Roman edition, Drusius, and Lamb. Bos have it in that same reading. Drach.]

V. 4. Drusius, A., S., Th., *kai paradōsō* [and I will deliver]. From Curterius, namely, where in the margin it is read, *homōs hoi G* [likewise the Seventy] instead of *tuolos* [sic], as usual. The text has *kai paradōsō tēn Aigypton* [and I will deliver Egypt]. But the sigla are placed before *Aigypton*, whence it seems doubtful whether it pertains to the following word—which, however, is not likely—or to the preceding *kai paradōsō*, or to both, which seems more probable. For concerning the word *et-Mitsrayim* there could be no variation of interpretations: wherefore *nola*, *homōs hoi G* [likewise the Seventy] ought to refer principally to the word *et tradam* [and I will deliver].

Ibid. A., *kai basileus* [and king] etc. These readings proceed partly from Eusebius’s *Evangelical Demonstration*, partly from his commentary on Isaiah also.

V. 5. A., *kai anaphthēsetai* [and it shall be scorched] etc. From Eusebius on Isaiah.

V. 9. S., *to linon to kteniston* [the combed flax]. From Curterius.

V. 10. A., *hai apothēkai* [the granaries] etc. From Curterius, where the LXX in the text have *dialogizomenoi* [reasoning/accounting], but in the margin, *ergazomenoi* [those working].

V. 13. Curterius, *hoi G*, *eplanēsan* [they have led astray].

V. 14. Curterius, *hoi G*, *tēn* [the].

Ibid. Drusius from Curterius. Perhaps they read *...* [Non ex Curterio, sed ex Procopio affert Drusius, additque *An legerunt?* quod ei subripuit noster. Illud *autēs* habet in textu ed. Compl. Cod. autem March. *tois G* tribuit. Drach.]

V. 15. Jerome has: For *principio et fine* [beginning and end], which both Symmachus and the LXX translated, *archē kai telos* [beginning and end], Theodotio in his own fashion set down the Hebrew words themselves, CHEPHPHA and AGMON, which Aquila translated, *incurvum atque perversum* [bent and perverse]. Elsewhere, however, he says that Aquila translated AGMON as *strephlounta* [twisting]. [The Roman edition gives *strephlounta*. DR.]

V. 17. Jerome: In the Hebrew it is read AGGA, which can be interpreted *et festivitas* [and festivity]... which signifies

the city of Ostracina, but he wished to be understood as shell/shard. For the Hebrew word signifies both sun and shell/shard. DR.] V. 20. Curterius: Q. [Aquila], S. [Symmachus], Th. [Theodotion], *sōtēra* [savior], which is interpreted [as] Jesus.

ISAIAH CHAPTER XX

[original-script column: see facsimile]

HEBREW TEXT.

VULGATE LATIN.

AQUILA.

*Notae et variae lectiones ad cap. XX Hesaiae.*

V. 1. [*Allos*], Tharthan. Curter. ex ms. Jes. [Alex. et Ald., Nathan. Drusius: In Vulgata Tharthan (sic) legitur pro Tharathan, quod se tuetur ex antiquitate. Tharathan. ut Sargon. DRACH.] Ibid. A., Th., Saragon. Sargon. Idem. [Complut., Napna. DR.] V. 2. A., S., [et] calceamenta tua. Idem. Hic notat Drusius: "Prius erat, *ta sandalia sou*. I. e. sandalia sive calceamenta tua. Gen. xiv, 22, *hypodēma*, Hieron. caliga. Jonathan et auctor Jero..."

ISAIAH CHAPTER XXI

[original-script column: see facsimile]

HEBREW TEXT.

VULGATE LATIN.

AQUILA.

[Regarding] Isaiah, Chapter XXI: Ibid. A., and "with a gift." V. 22. Th., "shall strike and shall heal." S., "he shall listen." [The others], "he shall listen." V. 24. "And Assur," the rest have rendered. So that no one might think that those in Egypt and Syria were Jews, but the Egyptians themselves and the Assyrians themselves.

ISAIAH CHAPTER XX

ISAIAH CHAPTER XXI

[HEBREW] 9. 11. 12 11. 13 15 17

[HEBREW IN GREEK CHARACTERS] 9. 11. 12 13 15 17

AQUILA: 9. Fallen, fallen is Babylon. 11. Duma. Call to me those fleeing from Seir. 12. If you seek, seek. Turn, come. 13. Carriage of Arabia. Dodanim. 15. Swords. 17. For the Lord the God of Israel has spoken.

VERSION OF THE HEBREW TEXT: 9. Fallen, fallen is Babel. 11. Duma. Call to me from Seir. 12. If you seek, seek. Turn back, come. 13. Burden in Arab. Dedanim. 15. Of swords. 17. For the Lord God of Israel has spoken.

VULGATE LATINA: 9. Fallen, fallen is Babylon. 11. Duma. Call to me from Seir. 12. If you seek, seek. Turn back, come. 13. Burden in Arabia. Dedanim. 15. Of swords. 17. For the Lord God of Israel has spoken.

AQUILA: 9. Fallen, fallen is Babylon. 11. Duma. Call to me those fleeing from Seir. 12. If you seek, seek. Turn back, come. 13. Burden of Arabia. Dodanim. 15. Of swords. 17. For the Lord God of Israel has spoken.

Notes and various readings on Chapter XXI of Isaiah. V. 1. Thus *[Greek text omitted]* with an asterisk, Curterius from the Jes. Manuscript. Procopius has this: "The Greeks added 'of the sea' [θαλάσσης], as if the city were once surging with multitudes." The others, and the Hebrew, say "Medes." AQUILA: Call to me those fleeing from Seir. Turn back, come. Dodanim. Has spoken. A yoke of horses. No one, therefore, named Urias, since the Hebrew tongue did not even mention Uriah. [alt-version omitted]

Isaiah Chapter XXII

[HEBREW] 1 2 3 5 6

[HEBREW IN GREEK CHARACTERS] 1. 2. 3. 6.

AQUILA: 1. A carriage... even. 2. ...war. 6. In a carriage of men [and] horses.

VERSION OF THE HEBREW TEXT: 1. Burden of the valley of vision. Where, because. 2. City exultant. Dead in war. 3. They have wandered. They are bound together. 6. In a carriage of men [and] horses.

VULGATE LATINA: 1. Burden of the valley of vision. Where, because. 2. City exultant. Dead in war. 3. They have fled. They are bound together. 6. In a carriage of men [and] horses.

AQUILA: 1. Burden... And indeed. 2. ...war. 3. ... 6. In a carriage of men [and] horses.

SYMMARCHUS. 9. Babylon has fallen, has fallen. 11. Call to me those fleeing from Seir. 12. 13. A burden of Arabia. Dodanim. 15. Of swords. 17. Because the Lord the God of Israel has spoken.

LXX INTERPRETERS. 9. Babylon has fallen, has fallen. 11. Of Idumea. Call to me from Seir. 12. If you seek, seek. And dwell with me. 13. [Vacat]. 15. Of the slain. 17. Because the Lord the God of Israel has spoken.

THEODOTION. 9. Babylon has fallen, has fallen. 11. Call to me those fleeing from Seir. 12. 13. A burden in Arabia. Daedan. 15. Of swords. 17. Because the Lord the God of Israel has spoken.

SYMMARCHUS. 9. Babylon has fallen, has fallen. 11. Idumea. Ad me voca de Seir. 12. 13. Assumption of Arabia. Dodanim. 15. Of swords. 17. Because the Lord God of Israel has spoken.

LXX INTERPRETERS. 9. Babylon has fallen, has fallen. 11. Of Idumea. Ad me voca de Seir. 12. If you seek, seek. And dwell with me. 13. [Vacat]. Daedan. 15. Of the slain. 17. Because the Lord God of Israel has spoken.

THEODOTION. 9. Babylon has fallen, has fallen. 11. Ad me voca fugientes a Seir. 12. 13. Assumption in Arabia. Daedan. 15. Of swords. 17. Because the Lord God of Israel has spoken.

Notes and various readings on Chapter XXI of Isaiah.

ISAIAH CHAPTER XXII.

SYMMARCHUS. 1. Burden of the valley of vision. 2. Dead in war. 3. They have fled. 6. Riders of men on horses.

LXX. 1. The word of the valley of Sion. For now. Otherwise, now, because. 2. The exultant city. Dead in war. 5. They fled. [Vacat]. 6. Riders of men on horses.

THEODOTION. 1. Burden of the valley of vision. 2. ...war. 5. They were moved. * They were bound together. 6. Riders of men on horses.

SYMMARCHUS. 1. Assumption of the valley of vision. 2. Dead in war. 3. Extorres facti sunt. ^D 6. Ascensores homines on horses.

LXX INTERPRETERS. 1. Word of the valley of Sion. Because now. Otherwise, now, because. 2. Exultant city. Dead in war. 5. They fled. [Vacat]. 6. Ascensores homines on horses.

THEODOTION. 1. Assumption of the valley of vision. 2. ...war. 3. Amoti sunt. * Ligati sunt unanimiter. 6. Vectores cum hominibus equitibus.

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7. Choice of your valleys. 9. And the breaches of the city of David you have seen, for they are multiplied. 10. And the houses of Jerusalem you have numbered. 11. And you have made a reservoir between the two walls for the water of the old pool. From afar. 14. Says the Lord of hosts. 15. Go in. To the treasurer. Shebna. 17. Men. 21. And with your belt. I will strengthen him. 22. And I will give the key of the house of David upon his shoulder; and he shall open, and there shall be no one closing; and he shall close, and there shall be no one opening. 23. A peg. 24. Sons and grandsons. All the small vessels, from the vessels of the craters.

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7. Elect valleys of yours. 9. And you shall see the breaches of the city of David, for they are multiplied. 10. And you have numbered the houses of Jerusalem. 11. And you have made a reservoir between the two walls for the water of the old pool. From afar. 14. Says the Lord God of hosts. 15. Go in. To him who lives in the tabernacle. Sobna. 17. A man. 21. And with your girdle. I will strengthen him. 22. And I will give the key of the house of David upon his shoulder: and he shall open, and there shall be none who closes; and he shall close, and there shall be none who opens. 23. A peg. 24. Diverse kinds of vessels. Every small vessel, from the vessels of the craters.

[original-script column: see facsimile]

7. Elections of your valleys. 9. 10. 11. 14. 15. * Go in. To the one living in the tabernacles. Somna. 17. 21. * Your [girdle]. 22. And I will give the key of the house of David upon his shoulder; and he shall open, and there shall be none who closes; and he shall close, and there shall be none who opens. 23. 24. SASAIM and SEPHOTH.

ISAIAH CHAPTER XXII

SYMMACUS. 7. Your choice valleys. 9. 10. And you numbered the houses of Jerusalem. 11. And you made... and diverting the water of the old pool into the city. 14. ⁕ The Lord of Hosts. 15. Go in. To the tentmaker. Somna. 17. 21. ⁕ your. 22. And he shall place.

LXX INTERPRETERS. 7. Your choice valleys. 9. And they shall reveal the hidden things of the houses of David, and they saw that they are many. Another: and you shall see the breaches of the house of David, that they are multiplied. 10. And because they destroyed the houses of Jerusalem. 11. And you made for yourselves water between the two walls, inside the old pool. ⁕ From afar. 15. To the treasury. Somna. 22. And I will give him the key of the house of David upon his shoulder, and he shall open, and there shall be none who closes, and he shall close, and there shall be none who opens. 23. Ruler. All, a peg. 24. From small to great.

THEODOTION. 7. 9. 10. 11. And you made. 14. ⁕ The Lord of Hosts. 15. ⁕ Go in. To this treasurer. Somna. 17. 21. ⁕ your. I will strengthen him. 22. And I will give the key of the house of David upon his shoulder, and he shall open, and there shall be none who closes, and he shall close, and there shall be none who opens. 23. 24. ⁕ Every small vessel from the vessel of the aganoth.

THE HEBREW In Greek letters. 25. A peg. HEBRAIC TEXT VERSION. 25. A peg. And it shall be cut off.

THE HEBREW In Greek letters. 25. VULGATE LATIN. 25. A peg. And it shall perish.

AQUILA. 25.

Notes and various readings on chapter XXII of Isaiah. V. 1. A., chariot... as above frequently. S., Th., the burden of the valley of vision. Th., A., war. LXX, in war. S., likewise to Th. of war. Ed., of wars. V. 3. Th., they were bound with one accord. V. 6. A., in a chariot etc. Idem. V. 7. A., choices etc. Idem.

V. 9. Another, and the words etc. Thus one manuscript without the name of the interpreter. [Procopius, p. 290, attributes this version to Symmachus. DRACH.] V. 10. S., and the houses etc. Drusius from Procopius. V. 11. Curterius on the margin, LXX, S., and ye made. Ibid. S., and that of old etc. Procopius, who seems to have regarded the sense of Symmachus more than the words. Ibid. from afar, with an asterisk prefixed. Curterius from the ms. of Isaiah, because it was missing in the LXX. V. 14. S., Th., he said etc. Idem. But A., Th., is erroneously placed there: for it should be read Th. For Aquila always puts... V. 15. A., S., Th., enter, with an asterisk prefixed. Idem. Ibid. A., to him who dwells in the tabernacle etc. Thus Eusebius, Procopius and the Roman edition. Jerome, however: "A., to him dwelling in the tabernacle. S., helper of the tabernacles." Elsewhere he says that Theodotion translated "Enter unto this socen."

ISAIAH CHAPTER XXIII

THE HEBREW In Greek letters. 1. The burden of Tyre. Ships of Tarshish. Chittim. 2. Be silent. 6. To Tarshish. 7. To wander far away. 8. Its merchants. 10. No girdle any more. 11. He shook. 12. Virgin daughter of Sidon. 13. He founded it in captivity; they raised its towers, they raised its houses.

THE HEBREW In Greek letters. 1. 2. 6. 7. 8. 10. 11. 12. 13.

AQUILA. 1. The chariot of Tyre. Ships of Tarshish. 2. Be silent. 6. To Tarshish. 7. 8. Merchants. 10. 11. 12. ⁕ Virgin; daughter of Sidon. 13.

HEBRAIC TEXT VERSION. 1. Burden of Tyre. Ships of Tarshish. Chetim. 2. Be silent. Inhabitants of the island. 6. To Tarshish. 7. They led her feet [to wander] afar to wander. 8. Its merchants. 10. No girdle more. 11. He shook. 12. Virgin daughter of Sidon. 13. He founded it with desert-dwellers: they erected its towers, they raised its houses.

VULGATE LATIN. 1. Burden of Tyre. Ships of the sea. Cethim. 2. Be silent. You who inhabit the island. 6. To Tarshish. 7. They led her feet afar to wander. 8. Merchants. 10. There is no girdle more to thee. 11. He disturbed. 12. Virgin daughter of Sidon. 13. He founded it in captivity: they led over its strong men, they undermined its houses.

AQUILA. 1. Burden of Tyre. Ships of Tarshish. 2. Be silent. 6. To Tarshish. 8. Merchants. 12. ⁕ Virgin; daughter of Sidon.

1737

1738

ISAIAH CHAPTER XXIII

SYMMACUS. 1. Burden of Tyre. Ships of Tharsis. 2. Be silent. 6. In Tharsis. 7. 8. Merchants. 10. You cannot resist further. 11. It was disturbing. 12. ⁕ Virgin; daughter of Sidon. 13.

LXX INTERPRETERS. 1. Word of Tyre. Ships of Carthage. Citians. The rest, Chetiim. 2. To whom did they become similar? You who dwell in the island. 6. In Carthage. 7. Before it is surrendered. 8. Merchants. 10. They shall come no more. 11. Provoking. 12. Daughter of Sidon. 13. Vacat.

THEODOTION. 1. Burden of Tyre. Ships of Tharsis. 2. 6. In Tharsis. 7. ⁕ They shall lead her in distance into transmigration. 8. Chanaan. 10. 11. 12. ⁕ Virgin; daughter of Sidon. 13. ⁕ He founded it in Siim, ⁕ they stood up its battlements, ⁕ they raised up its houses.

THE HEBREW 14. 15. 17. 18.

THE HEBREW in Greek characters. 14. 15. 17. 18.

AQUILA 14. Ships of Tarshish. 15. Of one king. Tyre. 18. And her emporium and her hire shall be holy to the Lord. For those sitting before the Lord there shall be her emporium, to eat unto fullness, and for clothing.

VERSION OF THE HEBREW TEXT. 14. Ships of Tarshish. 15. Of one king. Tyre. 17. Upon the face of the ground. 18. And her produce and her hire shall be holiness to the Lord. For those who dwell before the Lord, her produce shall be to eat unto satiety, and for the covering of the old.

VULGATE LATIN. 14. Ships of the sea. 15. Of one king. Tyre. 17. Upon the face of the earth. 18. And her negotiations and her hire shall be sanctified to the Lord. Because for those who shall dwell before the Lord, her negotiation shall be, that they may eat unto satiety, and be clothed unto old age.

AQUILA 14. Ships of Tarshish. 15. Of one king. Tyre. 17. [Omitted] 18. And her emporium and her hire shall be sanctified to the Lord. To those who sit before the face of the Lord, her emporium shall be for them to eat unto satiety, and for changes of raiment.

Notes and various readings on chapter XXIII of Isaiah. V. 1. A., the burden of Tyre. S., Th., the prophetic utterance of Tyre. Curter. from ms. Jes. Ibid. A., S., Th., Tarshish. From Procopius. Curter. from ms. Jes. O' (the Septuagint): Tarshish. Jerome however: For Carthage is written in Hebrew THARSIS, which corresponds to the one word rendered (ab) by all similarly. Ibid. The others, Kittim, Procopius, who adds, that Cyprus is meant in this way, and that the city of Citium is in it. V. 2. A., be silent etc. The same Procopius. There the LXX joined the last word of the preceding verse, thus rendering ¿m? [to whom] have they become like; to whom are they made similar? [They read, however, Drach.] Ibid. S., the inhabitants of the island. The same. [Procopius, as is clear, attributed to Aquila alike and to Symmachus the v. 2. For thus he writes (scil. of the LXX), Drach.] V. 6. Curterius from ms. Jes.: O' (the Seventy), Tarshish. V. 7. Th., they will flee, etc. Thus with an asterisk Curterius, that it may be noted that these are missing in the O' (Septuagint), not indeed entirely omitted, but cursorily and compendiously translated. [Montfaucon errs greatly. The version of the LXX, ... from its antiquity. But what follows, here adscribed, four words, are entirely wanting in the LXX; and on account of this other books add, they will flee etc., which version in Procopius, as taken from Th., is noted with an asterisk, Ald. and Complut., ..., Rom. and Alex., ... Drach.] V. 8. Curterius with asterisk, Th., Chanaan. Jerome however has this: The word Chanaan is added from the edition of Theodotion, for which Aquila edited merchants. V. 10. S., you will not be able to resist anymore. Jerome. V. 11. S., shall stir up. Jerome. V. 12. Curterius from ms. Jes. at first places in the margin with a preceding asterisk, Th., A., S., a virgin, then however, O' (the Seventy), of Sidon. For in the text there it was read. V. 13. Th., he established her etc. Curterius.

ISAIAH CHAPTER XXIV

THE HEBREW in Greek characters. 1. 2.

AQUILA 1. And he shall scatter (the inhabitants in her). 2. As the servant, so his lord.

VERSION OF THE HEBREW TEXT. 1. Her face. And he shall scatter her inhabitants. 2. As the servant so his lord.

VULGATE LATIN. 1. Her face. And he shall scatter the inhabitants of her. 2. As the servant so his lord.

AQUILA 1. And he shall scatter the inhabitants in her. 2. As the servant so his lord.

NOTES AND VARIOUS READINGS ON CHAPTER XXIII OF ISAIAH

From the Jes. MS, where the following note is subjoined: "Of these items marked with an asterisk, as being from the LXX," Origen makes mention in the 25th volume of his commentaries on Isaiah. Their true sense is: These items which are marked with asterisks, as if they were from the LXX translators, Origen records in the 25th volume of his commentaries on Isaiah. (*) Jerome, however, says: "And what follows from Theodotion’s edition is added under asterisks: 'He founded it, Siim; they established its ramparts, they raised its tower.'" And later: "The etymology of Siim we could not find; and the other translators rendered it by the very name by which it is written among the Hebrews." They translated the Hebrew word THARSIS, which there is no doubt is a colony of the Tyrians. They filled the markets of Tyre from the regions of the West with silver, iron, tin, and lead. Tharsis in our language means "exploration of joy." [See Hebrew in facsimile. — Dr.]

V. 15. Curterius, Ibid. The same.

V. 17. Theodotion, * Super faciem terrae. Curterius, with an asterisk prefixed. Today, however, it is contained in the LXX, as are many other things which, because they were absent at one time, were later introduced and marked with asterisks; then, indeed, after the asterisks were removed, they remained.

V. 18. A., and it shall be, etc. Procopius. [In Symmachus’s place, Montfaucon ordered "merchandise" to be read. But Procopius has "negotiation," which we have restored. — Dr.] Ibid. "A., to those sitting," etc. Procopius presents all these readings.

V. 14. Jerome on Ezekiel Ch. XXVII, 12, "filled your markets with all kinds of wealth, with silver, iron, tin, and lead." Not only in the present place, he says, but also in Isaiah, where it is written, "Wail, ships of Carthage," the other translators... [(*) The same scholion is held by Procopius in these words: "Of these marked with asterisks, Origen, as if from the LXX, makes mention in the 25th volume of his commentaries on Isaiah." Note the word 'Origen'. We wish to add that many [Greek] codices and printed books have 'Hesaias' (Isaiah) with a soft breathing, as Georg Pasor also writes in Etymis nominum (Etymologies of Names) of the former. — Drch.]

ISAIAH CHAPTER XXIV

SYMMACHUS. 1. Her face. ^A LXX. 1. Her face. Another, her boundaries. And he shall scatter the inhabitants in her. 2. And the servant as the lord. THEODOTION. 1. ^B And he shall scatter (the inhabitants in her). 2.

SYMMACHUS. 1. Her face. Another, her boundaries. And he shall disseminate the inhabitants in her. 2. And the servant as the lord. ^C LXX INTERPRETERS. 1. Her face. Another, her boundaries. And he shall disseminate inhabitants in her. 2. And the servant as the lord. THEODOTION. 1. ^D And he shall disperse the inhabitants in her. 2.

[original-script column: see facsimile]

HEBRAIC TEXT VERSION

As the lender, so the borrower from him. 3. This word. 4. It flowed down. It flowed down. 5. And the earth is defiled by its inhabitants. They have transgressed. They have scattered. 6. Therefore they are consumed. And the smallness of man shall remain. 7. The vintage has ceased. 11. Joy has passed away. 13. As the grapes when the vintage is finished. 14. They shall lift up their voice. They shall cry out from the sea. 16. From the end of the earth have we heard songs. And I said: My secret to me, my secret to me. Woe is me, the prevaricators have prevaricated. And by the prevarication of the prevaricators. 19. By breaking, the earth shall break itself; by scattering, the earth shall scatter itself.

VULGATE LATIN

As the one who seeks again, so he who owes. 3. This word. 4. It flowed down. 5. And the earth is infected by its inhabitants. They have transgressed. They have scattered. 6. Therefore they are insane. And few men shall be left. 7. The vintage has ceased. 11. Joy has been transferred. 13. And the grapes, when the vintage is finished. 14. They shall lift up their voice. They shall neigh from the sea. 16. From the ends of the earth we have heard praises. And I said: My secret to me, my secret to me. Woe is me, the prevaricators have prevaricated. And through the prevarication of the transgressors. 19. By breaking the earth shall be broken, by contrition the earth shall be crushed.

AQUILA

3. 4. 5. Irritate they have made. 6. And the smallest man shall be left. 7. The unseasonableness of the vintage. 11. 13. 14. Ab alis terrae melodias audivimus. And he shall say, My mystery to me, my mystery to me. Alas, woe is me, the prevaricators have prevaricated. 19.

THE BOOK OF ISAIAH CHAPTER XXIV

SYMMACHUS. As he that exacts, so he that is exacted upon. 3. 4. * It is cast down. * It is cast down. 5. The earth is contaminated by those inhabiting it. They have scattered. 6. Therefore they shall be cursed. ... a small man. 7. 11. 13. As if clusters, if the vintage be finished. 14. They lift up their voice. 16. From the wings of the earth we heard psalms. And he said, My mystery to me, my mystery to me. Woe is me, the transgressors have transgressed. 19.

THE LXX INTERPRETERS. He that owes, even as he to whom he owes. 3. These things. 4. Vacat. Vacat. 5. But the earth acted unrighteously because of its inhabitants. They have passed by. Another, they passed by. Another, they transgressed. * They have scattered. 6. Therefore there shall be poor men. And few men shall be left. 7. Wine shall mourn. 11. All gladness has departed. 13. And if the vintage ceases. 14. They shall cry out with a shout. The water of the sea shall be troubled. 16. From the wings of the earth we have heard wonders. And they shall say. Woe to those who transgress, the transgressors of the law. 19. With confusion the earth shall be confused, and with need the earth shall be in need.

THEODOTION. 3. This word. 4. * It is cast down. * It is cast down. 5. They have scattered. 6. * Few men. 7. 11. * Joy is cut off. 13. 14. Sounds of the sea water. 16. From the wings of the earth we have heard psalms. And he shall say, My mystery to me, my mystery to me. * And by the transgression of those who transgress. 19. The earth shall be broken, and by scattering the earth shall be scattered, the earth shall be shaken, it shall be moved.

20. The earth shall reel like a drunkard, and shall be shaken like a hut; and its transgression shall be heavy upon it, and it shall fall, and shall not rise again.

21. And it shall come to pass, in that day.

22. And they shall be gathered together in a gathering, the prisoners into the pit; and they shall be shut up in the prison, and they shall be closed in upon the shutting up.

23. And the moon shall be ashamed, and the sun shall be put to shame.

In mount Sion.

VERSION OF THE HEBRAIC TEXT.

20. Moving, it shall move itself like a drunkard, and shall reel like a hut; and its transgression is heavy upon it, and it shall fall, and shall not add to rise.

21. It shall be, in that day.

22. And they shall be gathered together with a gathering of the bound over the pit; and they shall be shut up over the enclosure.

23. And the moon shall be ashamed, and with shame the sun shall be afflicted.

In mount Sion.

VULGATE LATIN.

20. With shaking it shall be shaken like a drunkard, and shall be removed like a hut of one night; and its iniquity shall be heavy upon it, and it shall fall, and shall not add to rise again.

21. It shall be, in that day.

22. And they shall be gathered together in a congregation of one bundle into the pit, and they shall be shut up there in the prison.

23. And the moon shall blush, and the sun shall be confounded.

In mount Sion.

AQUILA.

20.

21. And it shall be, in that day.

22.

23.

Notes and various readings to chapter XXIV of Isaiah.

V. 1. "Allos" (Another), the mountains. Curterius, without the name of the interpreter. Ibid. A., Q., and he shall scatter. So certain codices, better, if I am not mistaken, than in the edition, and in one codex, where it is read, he shall scatter. [Eusebius otherwise puts forward the reading of the two. He says, he dissolves others elsewhere. But such a reading cannot be reconciled with the Hebrew. DRACH.] V. 2. A., as the servant, etc. Curterius. Ibid. as he who exacts, etc. Curterius from the MS of Isaiah. V. 4. Q., it was cast down. The same with a double asterisk, because there were two omissions in the LXX Interpreters. V. 5. S., and the earth was made foolish, etc. Procopius. Ibid. "Allos", they passed by. Curterius from the MS of Isaiah. But in the text of the same codex it is read, you passed by. Ibid. In the MS of Isaiah this note is had, [*] of the Seventy, they scattered. A., they annulled. S., Q., likewise to the O'. But the reading they scattered is noted with an asterisk, because although it exists in the LXX, it does not lie in its place as in the Hebrew. V. 6. Therefore, etc. Drusius. Ibid. A., etc. Curterius brings forward these readings from the MS of Isaiah. V. 7. A., he has embittered the exasperation. Procopius. But Curterius notes, V. 11. Q., joy was taken away. Curterius, with an asterisk. [Nobilius brings it forward as of an uncertain author. DRACH.] V. 13. S., as gleanings, etc. Procopius. V. 14. S., these, etc. The same. [It is worth the trouble to bring forward the passage of Procopius entirely, which is thus: "A separation (without the article which our man added by the error of Drusius) p. a. To these things, however, he soon subjoins..."] Ibid. Q., they sounded, etc. The same and Eusebius.

ISAIAH CHAPTER XXV.

THE HEBRAIC. In Greek characters. AQUILA.

1. Amen.

3.

5. The noise of strangers like the heat in the shadow of a cloud; the offshoot of the strong shall be humbled.

6. A feast of fat things, a feast of dregs.

VERSION OF THE HEBRAIC TEXT.

1. Amen.

3. They shall glorify you.

5. Of aliens, the humble; as the heat under a thick cloud, the offshoot of the strong shall be humbled.

6. A feast of fat things, a feast of vintage.

VULGATE LATIN.

1. Amen.

3. They shall praise you.

5. (The tumult) of aliens humble; and as heat under a burning cloud, you shall make the offshoot of the strong to wither.

6. A feast of fat things, a feast of vintage.

AQUILA.

1. Faithfully.

3.

5.

6. A feast of fat things, refined feast.

ISAIAH CHAPTER XXV

7. And he shall absorb upon this mountain the face of the covering that covers all peoples, and the veil that is stretched over all nations.

8. He shall swallow up death forever, and the Lord God shall wipe away the tear from every face, and he shall remove the reproach of his people from off all the earth: for the Lord has spoken.

9. And we shall say: Behold our God; we have waited for him. And we shall be glad in his salvation.

10. And Moab shall be trodden down under him, as straw is trodden into the dung.

11. And he shall stretch out his hands in the midst of it, as one who swims stretches out his hands to swim. And he shall bring down his pride together with the snares of his hands.

12. And the fortification of the height of your walls shall be brought down, and he shall humble it.

Notes and various readings on Chapter XXV of Isaiah.

V. 1. Ms. Jes. A., *pisteumenos*. S., *pistei*. Th., similar to the LXX.

V. 3. The rest, *doxasousi se*. Procopius, who reads in the LXX, [Eusebius, etc. [Drach.]]

V. 5. * Th., *allogenon kataischuneis kausona* etc. Thus it must undoubtedly be read. Curterius has it thus. But the Hebrew word *zar* confirms the reading. Ibid. * *tapeinoseis*. Curterius. [Edit. Rom.: In some copies these are added: "Heat in the shadow of a cloud, the branch of the strong he shall humble." These are neither in St. Jerome nor in Cyprian, and among Procopius almost all things are attributed to Th. under an asterisk. Drusius: Th., *kauson... ischyron tapinosei*, and he adds: "They are read among Procopius under an asterisk, with the letter signifying Theodotion." But a little later, in the readings from Procopius, *kausona... ischyron*. A strange light-mindedness in such a man. Drach.]

V. 6. A., *poton liposmaton* etc. From Eusebius, Curterius, and Procopius. But undoubtedly *poton* among Aquila and Symmachus, having been set down once by those authors, must be repeated.

V. 7. Jerome provides the three readings in Latin; Procopius provides those of Symmachus in Greek. A., Th., *epi to oros*. Curterius from ms. Jes. where a reading of someone else is brought forth, namely, Ibid. A., The same Procopius, who set down Symmachus for Aquila, contrary to what he had said before. Ibid. that, *to symposion en...* does not belong to Aquila and Theodotion, but to Procopius, who relates not their words, but the sense. Which as...

Aquila and Theodotion have delivered in agreement, indicating that when the Lord shall make the feast in the aforementioned mountain for the nations, Symmachus and Theodotion have delivered *the face of darkness* instead of *the face of the ruler*.

SYMMACUS

LXX INTERPRETERS

THEODOTION

Notes and various readings on Chapter XXV of Isaiah

HEXAPLA REMAINDERS. ISAIAH CHAPTER XXVI.

^A THE HEBREW. 1. In that day this song shall be sung in the land of Juda: A city of power for us; salvation shall He appoint for walls and bulwark.

2, 3, 4. Open the gates, and let the righteous nation enter, keeping truth.

5. A city even to the dust.

6. The poor.

10. The wicked has not learned righteousness.

11. And they shall be ashamed.

12. Establish peace for us.

14. The dead shall not live, the Rephaim shall not rise; therefore Thou hast visited and destroyed them, and made all their memory to perish.

15. Thou hast added to the nation, Thou hast glorified Thee. Thou hast removed all the borders of the land.

^B THE HEBREW In Greek script. 1. In that day this song shall be sung in the land of Juda, A city of power for us, salvation…

2, 3, 4. *Phthou saareim sunasoton sadik, somey emmouneuo lome chibach batou, betou badonai addith, gi baia aiona, sodole mem.*

2, 3, 4. Open the gates, let a righteous nation enter, keeping truth. An established creation, guarding of peace, because it has trusted in Him. Trust in the Lord unto the aeon, for in the Lord, the Lord is the rock of the aeons.

5. A little city.

10. The impious, he shall not learn righteousness.

11. And they shall be ashamed.

14. The dead shall not live, Raphain . . . all their memorial.

^C AQUILA. 1. In that day this song shall be sung in the land of Juda, A city of power for us, salvation…

2, 3, 4. Open the gates, let a righteous nation enter, keeping faith. An established creation, a guard of peace, because in Him we have trusted. Trust in the Lord unto the aeon, for in the Lord the Lord is the One who fashioned the aeons.

5. A little city.

10. The impious has been shown mercy, he has not learned righteousness.

11. And they shall be ashamed.

14. The dead shall not live, Raphain . . . all their memorial.

^D

VERSIONS OF THE HEBREW TEXT. VULGATE LATIN. AQUILA.

1. In that day this canticle shall be sung in the land of Juda: The city of our strength, Sion the Saviour, shall be placed as a wall and a bulwark.

2, 3, 4. Open the gates, and let the righteous nation enter, keeping the truth. The old error has passed away, Thou wilt keep peace, peace, because we have hoped in Thee. You have trusted in the Lord in eternal ages, in the Lord God strong forever.

5. To the city. Even to the dust.

6. Of the needy.

10. Let us pity the impious, and he will not learn justice.

11. And let them be confounded.

12. Thou wilt give us peace.

14. The dying shall not live, the giants shall not rise: therefore Thou hast visited and crushed them, and hast destroyed all their memory.

15. Thou hast multiplied to the nation: art Thou glorified? Thou hast removed all the borders of the land.

THE BOOK OF ISAIAH CHAPTER XXVI

SYMACHUS. 1. [In that day] they shall say as they sing the song, We have a strong city. [He shall appoint] a bulwark. 2, 3, 4. ... our creation [or, our support] is exalted. 5. 6. 10. The ungodly was shown mercy, he did not learn righteousness. 11. And let them be ashamed. 12. 14. ... all their memory. 15.

THE LXX TRANSLATORS. 1. In that day they shall sing this song upon the land of Judea, Behold a strong city, and He shall appoint salvation for a wall and a bulwark. 2, 3, 4. Open ye the gates, let the people enter that keep righteousness, and keep truth, and lay hold of truth, and keep peace * peace: because in Thee they have hoped, O Lord, even unto the age, O great and eternal God. 5. Cities. Even to the ground. Another, even to the mound. 6. Of the humble. 10. For the ungodly man has ceased, every one who does not learn righteousness. 11. And they shall be ashamed. 12. Thou shalt give us peace. Another, thou shalt set peace for us. 14. ... they shall not see, neither shall the physicians raise them up. Therefore Thou hast brought [judgment] and destroyed, and taken away every male of them. 15. Add evils to the honorable of the earth. As for the rest, Thou didst add to the nation in which Thou wast glorified. * Thou hast removed all the borders * of the earth.

THEODOTION. 1. 2, 3, 4. 5. 6. Of the poor. 10. The ungodly was shown mercy, he did not learn righteousness. 11. And let them be ashamed. 12. 14. The dead shall not rise, they shall not make alive ... all their memorial. 15.

[alt-version omitted]

Your additions of evils, we have found neither in the other interpreters nor in the Hebrew reading. But according to the interpreters, you added to the nation in which you were glorified, it is said.

HESAIAS CHAPTER XXVII

^A19. Raphaim. Awake, and rejoice, ye that dwell in the dust. Raphaim. To visit the iniquity of the inhabitant of the earth.

19. Awake, and praise, ye that dwell in the dust. The Giants. To visit the iniquity of the inhabitant of the earth.

19. They shall awaken and praise who are in the monuments. Raphaim. 21. From his place.

Notes and various readings on Chapter XXVI of Hesaias

V. 1. A., "In that day," etc. We borrow these readings from Eusebius, Procopius, and Curterius. In the version of Symmachus, *stereōma*, or "firmament," is for "antemurale" (bulwark), according to Jerome. [As to this place, Eusebius in his Commentary: Much is disputed among the learned concerning the genuine Hebrew writing of this adorable name. We constantly set down [the Hebrew]. DRACH.]

V. 2, 5, 4. These we borrow from Epiphanius; but those which lie incorrectly in the Hebrew words expressed in Greek, nevertheless keeping the previous reading, we thus emend: read [transliterated Hebrew], read [transliterated Hebrew]. Aquila’s version item we also take from the same. Jerome, however, says, A., Th., "a work established." Epiphanius on Aquila, "But Jerome placed both at once, because the difference was slight." [L. Bos from the Marchalcian codex, i.e., Hesaias, A., O., "peace," to wit, for the other. DRACH.]

V. 5. A., *polichnē* (little city). Jerome: "Nor is it called a city, which in Hebrew is called IR; but CARIA, which Aquila translated as *polichnē*, and which we are able to term either a small town, or a hamlet, or a little village."

Ibid. Another, "as far as the earth." Curterius from a manuscript of Hesaias without the name of the interpreter. It appears to be that of Theodotion, who is accustomed to translate thus. The same.

V. 6. Th., "of the poor." The same.

V. 10. A., "the ungodly," etc. We borrow these readings partly from the Royal manuscript, partly from Eusebius and Curterius. Thus it is held in Curterius from the manuscript of Hesaias. ^B V. 11. A., "and let them be ashamed," etc. Curterius. The same.

V. 12. Another, "you will set peace for us." The same. Likewise for the Septuagint.

V. 14. A., "but they shall not live," etc. These readings the manuscripts present in Greek, Eusebius, Theodoretus, and Curterius, among whom is read, "of the 70," likewise for the Septuagint. But these seem to look toward another matter. I have extracted the reading of Symmachus more fully in Latin from Jerome, who says that he interprets these things more clearly. For the word *Raphaim*, see the note on verse 19.

V. 15. The rest, "additions," etc. Drusius and our manuscripts. [Eusebius, "the evils," neither among the remaining interpreters, nor indeed the *mala* (evils) among the remaining interpreters.]

^C 1. [Hebrew text header] 1.

1. Hard (with the sword). Leviathan the serpent, a bar, and over Leviathan the tortuous serpent: and he shall slay the whale that is in the sea.

1. Hard (with the sword). Over Leviathan the serpent, and over Leviathan the tortuous serpent; and he shall kill the whale which is in the sea.

1. Over Leviathan the serpent as a bar, and the serpent as hardened, or twisted, and he shall kill the whale that is in the sea.

2. In that day.

4. Brier, thorn.

6. It shall take root.

8. In a measure.

2. In that day.

4. . . .

6. . . .

8. . . .

2. In that day.

4. . . .

6. It shall take root.

8. In a measure, by measure.

^A They shall be awakened and shall exult, they who are in the tombs. Of the giants. To visit the iniquity of those who dwell in it. ^B Origen: And they who are in the tombs shall be raised. Of the impious. Otherwise: From the holy one. He brings wrath upon those who dwell upon the earth. Theodotion: They shall be awakened and shall cry out, they who are in the tombs. ^C Thou hast enlarged. ^A, they shall live, they shall be awakened. Instead of "they shall be raised," the others interpreted it as though they were sleeping, and not dead. Hence the death of the saints is called a sleep. And consistently with the sleep, the resurrection is an awakening. ^D Symmachus: Against Leviathan the serpent that encloses, and against the crooked serpent, and He shall slay the dragon that is in the sea. ... as might be said. Wherefore according to the other interpreters, "they shall be awakened who are in the tombs" is spoken according to the first; but according to the second, "they shall exult," or "shall praise," according to Aquila, or "shall cry out" according to Theodotion.

Notes and various readings on Chapter XXVI of Isaiah.

ISAIAH CHAPTER XXVII

LXX INTERPRETERS

9. It shall be expiated. All the fruit for the removal of his sin. Broken. Groves. And shrines.

10. For the fortified city shall be left desolate, and it shall be abandoned like a desert; there shall the calf feed, and there shall it lie down, and it shall consume its branches.

11. In its withering, its harvest shall be crushed. Women coming to illuminate it.

12. In a horn.

13. From the bed of the river even to the torrent of Egypt.

Notes and Various Readings on Chapter XXVII of Isaiah

V. 1. The Seventy seem to have read *Kadesh* (holy), whereas others read *hard*, says Procopius. For, says Jerome, it is not called *Cadesa*, as the Seventy thought; for if it were, it would signify "holy"; but *Casa*, which is properly translated "hard," whence also Kish, the father of Saul, is called "hard."

Ibid. Aquila, etc. These readings come from Procopius and Curterius. But Jerome says: "In the Hebrew it is called *Bari*, which Aquila has interpreted as 'bar' (bolt); Symmachus, 'the one who shuts up'; Theodotion, 'the robust'." *Bari*, thus our Martianaeus, and it is so read in our most ancient Sangermanensis codex. But perhaps it would be better read *Bare*: for they were accustomed to read that which ended in aleph as *e*. [It is worth noting the remark of Lamb. Bos: M. (cod. Marchal.), Aquila, etc. Whom Procopius repeats a little differently at this passage, as Aquila, upon the serpent made hard (or strengthened), and He shall slay, etc. This Procopius omitted. According to Aquila, etc. (as above). Whom Procopius repeats word for word, omitting only, etc. V. Thus Procopius, who says that in the three interpreters these words are joined with the preceding, otherwise than among the Seventy Interpreters, where they are joined with the subsequent ones.]

V. 4. Jerome: "Where Aquila has placed 'thorn and brier,' in the Hebrew it is written *Samir* and *Saith*, which signifies 'diamond' and places full of thorns." [The Seventy took the former as an infinitive...

^A SYMMACHUS. 9. It shall be propitiated. All the fruit, so that his sin may be taken away. Broken into pieces. Groves. And altars. 10. For the fortified city shall be left alone, beautiful and abandoned like a desert. There the calf shall be pastured, and there it shall lie down, and it shall consume its branches. 11. When its harvest is withered, they shall be broken. Women coming and declaring it. 12. It shall strike. From the canal of the river as far as the brook of Egypt. 13. In the horn.

THE SEVENTY. 9. It shall be removed. His blessing, when I shall take away his sin. Broken into pieces. Trees. And the idols. 10. The inhabited dwelling shall be abandoned like a forsaken flock, and it shall be for a long time for pasture, and there the flocks shall rest. 11. And in a time there shall not be in it anything green, because it is withered. Women coming from the spectacle, come. 12. It shall shut off. *Others:* It shall strike. From the trench of the river as far as Rhinocorura. *The rest:* as far as the brook of Egypt. 13. With the trumpet.

THEODOTION. In his sending forth he shall judge it; he meditated with his hard spirit in the day of heat. 9. It shall be propitiated. All the fruit, so that his sin may be taken away. Tossed out. Groves. And altars. 10. 11. Women coming and declaring it to him. 12. It shall strike. 13. In the horn.

Notes and various readings to the XXVII chapter of Isaiah. ...word. Therefore we added 'to keep' (DRACH). V. 5. Procopius, instead of, 'I will make peace for me,' those who come. I mean, some have appended according to the other interpreters, 'he will make peace for me with those who come.' I.e., according to the version of the Seventy, authors have appended according to other interpreters, 'he will pacify for me those who come.' Which is to be added. (DRACH). V. 6. A., S., Th., 'it shall take root.' The Seventy 'it shall sprout.' The Barberini codex, where by the error of a copyist it is applied to the following word, which answers to the word. But it is clear that it, 'it shall take root,' is a version of the Hebrew word which regards the voice in the Seventy. The Hebrew words are: those who come, the sons of Jacob. 'It shall sprout and flourish, Israel.' (Ventientes filii Jacob. Germinabit et florebit Israel.) V. 8. All the interpretations of this verse from the Barberini codex. [The mentioned codex has it thus: 'In his sending forth he shall judge it. He meditated with his hard spirit in the day of heat.' And thus in every respect it agrees with the Hebrew. Furthermore, our author badly arranged the version of the Seventy. For no one is ignorant that the elders were avoiding rendering the Hebrew words. And in actual fact two Greek concordances, namely Kircher’s and Trommius’, append to and to. But we are persuaded, as Schleusner has already suspected, that the word regards, Furthermore, it answers to (DRACH).]

V. 9. A., S., Th., he will propitiate. The same [person], who likewise brings forward the following interpretations of this verse.

V. 10. S., for a fortified city etc. Procopius brings forward this passage of Symmachus in full, and he adds that the others also agree with Symmachus, to which also [regarding the Greek, see facsimile]. Montfaucon edited [it] incorrectly, and he will divide. For Procopius has, he will divide. (DRACH.)

V. 11. S., in the drying up. Procopius and the Barberini codex without the name of the interpreter. Ibid. A., women, etc. The readings of Aquila and Symmachus come forth from two manuscripts, and likewise from Eusebius of Caesarea and from Procopius; those of Theodotion from the Barberini codex. [Eusebius, Procopius, as also the Barberini codex, have in Aquila, "they illuminate," etc. (Dr.)]

V. 12. A., S., Th., he will smite. Curterius from a manuscript.

HEBREW CHAPTER XXVIII

[original-script column: see facsimile]

[alt-version omitted]

1. Woe to the crown of pride. To the drunkards. And to the flower. [To the] head. [Of the] valley of fat things. To those smitten by wine. 2. As the flood of hail. A storm of destruction. 3. They shall be trodden down. The crown of pride. Of the drunkards. 4. As the early [fruit]. Before summer. 5. And into a garland of glory. 6. And into a spirit of judgment to him who sits in judgment. And into strength to those who turn back the battle to the gate. 7. They have erred. Through drunkenness.

^A and Barberinus. [Ibid. "Others, he shall strike." This "he shall strike" was interpreted by the rest. A., S., Th., "he shall wound." — "he shall crush together," "he shall rush together," S., "from the channel of the river" according to Symmachus, which the rest also find equivalent. The others. "Within the torrent of Egypt," "within" even to. A., S., Th., "the torrent of Egypt." "Within," ^B

ISAIAH CHAPTER XXVIII

SYMMACHUS. 1. The drunken ones. Valley of fatnesses. They that are led astray by wine. 2. 3. The crown of pride. 4. Before the summer. sitting upon judgment. Into strength turning back from war.

LXX INTERPRETERS. 1. Woe to the crown of insolence. The rest, woe to the crown of pride. The hirelings. The flower. Another, beautiful. Of the summit. Another, of the head. Of the fat mountain. The drunken ones without wine. 2. As hail. Another, as the shaking off of hail. Carried down. Another, whirlwind circling. 3. It shall be trodden down. The crown of insolence. Hirelings. 4. As the early fig. Vacat. 5. And unto a crown of glory. 6. And unto a spirit of judgment upon judgment. And power of those preventing the taking away. 7. They were troubled. Because of strong drink. The rest, because of drunkenness.

THEODOTION. 1. The drunken ones. Valley of the fat ones. Those pierced with wine. 2. 3. It shall be trodden down. The crown of pride. Drunken ones. 4. As an early one. 5. And unto a plait of glory. 6. And unto a spirit of judgment to him sitting upon judgment. And unto strength turning back war from the gate. 7.

^C SYMMACHUS. 1. Ebrii. Vallis pinguedinum. Errantes a vino. 2. 3. Conculcabitur. Corona superbiae. 4. Ante aestatem. sidenti super judicium. In virtutem quae avertet a bello.

LXX INTERPRETERS. 1. Vae coronae contumeliae. Reliqui, vae coronae superbiae. Mercenarii. Flos. Alius, speciosum. Vertice. Alius, capite. Montis crassi. Ebrii absque vino. 2. Sicut grando. Alius, sicut excussio grandinis. Delapsa. Alius, procella circumdans. 3. Conculcabitur. Corona contumeliae. Mercenarii. 4. Sicut praematura ficus. Vacat. 5. Quae compacta est gloriae (corona). 6. Relinquentur in spiritu judicii super judicium. Et fortitudinem vetantium interficere. 7. Exciderunt mente. Propter siceram. Reliqui, propter ebrietatem.

THEODOTIO. 1. Ebrii. Vallis pinguium. Compuncti vino. 2. 3. Conculcabitur. Corona superbiae. Ebrii. 4. Sicut praematurus. 5. Et in sertum gloriae. 6. Et in spiritu judicii sedenti super judicium. Et in robur avertentibus praelium a porta. 7.

^D (*) It cannot be a mistake. For this "within" of the rest, he cites to confirm the true position of the town Rhinoc. See the text of the Father himself. DRACH.

[original-script column: see facsimile]

[HEBREW TEXT] [HEBREW TEXT IN GREEK CHARACTERS] AQUILA. From drunkenness.

8. For all tables are filled with vomit... so that there is no place. 9. 10. 11. With strange languages and with other lips I will speak to this people. 12. And this is the refreshment. 13. Saulasa saulasa caula-caux caulacaux. 14. Of derision. 15. A lashing scourge. Falsehood. 16. Of foundations. A proven stone. He who believes will not make haste. 17. By measure. And righteousness by the balance.

VERSION OF THE HEBRAIC TEXT By sechar. In vision they have stumbled in judgment. 8. For all tables are filled with vomit of filth, without place. 9. Knowledge. 10. Line upon line. 11. For with stammering of lip and in another language he will speak to this people. 12. And this is rest. 13. Precept unto precept, precept unto precept, line unto line, line unto line. 14. Of derision. 15. Covenant. Vision. An overflowing scourge. Falsehood. 16. Foundations. A proven stone. He who believes shall not make haste. 17. Line. And righteousness to the plummet. And hail shall sweep away the hope of falsehood, and waters shall overflow the hiding-place.

VULGATE LATIN In drunkenness. They have not known the seer, they have ignored judgment. 8. For all tables are filled with vomit and filth, so that there was no place beyond. 9. Knowledge. 10. Wait, wait again. 11. For in another language [and] with other lips he will speak to this people. 12. And this is my refreshment. 13. Command, command again; wait, wait again. 14. Mockers. 15. Covenant. An overflowing scourge. Falsehood. 16. I will lay in the foundations. A proven stone. He who believes shall not make haste. 17. In measure. And righteousness in measure. And hail shall subvert the hope of falsehood: and waters shall overflow the protection.

AQUILA From drunkenness. 8. For all tables are filled with vomit of filth, so that there is no place. 9. 10. 11. In other languages and with other lips, I will speak to this people. 12. And this is refreshment. 13. 14. Of derision. 15. An overflowing scourge. Falsehood. 16. Foundations. A proven stone. He who believes shall not make haste. 17. In measure. And righteousness to the balance.

SYMMACHUS.

In vision they have dissolved judgment. 8. For all tables have been filled with vomit..., so that there is no place. 9. 10. 11. 12. And this is the desolation. 13. Precept not precept... 14. Deriders. 15. A covenant. An overflowing scourge. Falsehood. 16. Foundations. A proven stone. He who believes shall not make haste. 17. And righteousness to the balance.

THE LXX INTERPRETERS.

From drunkenness. That is, a phantom. 8. For greed will eat this counsel; for this counsel is for the sake of avarice. 10. * Watch, watch. 11. For the mockery of lips, through another tongue, because they will speak to this people. Another: In foreign tongues and with other lips I will speak to this people. 12. And this is the bruising. 13. Tribulation upon tribulation, hope upon hope. 14. The persecuted. 15. A covenant. Covenants. Another: a refuge. A tempest rushing on. Falsehood. 16. I cast into the foundations. A precious stone. He who believes shall not be put to shame. 17. For hope. My mercy, however, [is] for weights. And those who trusted in a lie to no purpose, because the tempest shall not pass you by.

THEODOTION.

In drunkenness they were surfeited beyond measure. 8. For all tables were filled with vomit of filth, so that there is no place. 9. 10. 11. 12. And this is the pure. 13. Filth into vomit. 14. Deriders. 15. A flood rushing on. Falsehood. 16. Foundations. A proven stone. He who believes shall not make haste. 17. In measure. And righteousness to the balance. And hail will disturb the hope of the lie, and a covering of water will dissolve [it].

18. And your covenant shall be abolished. A scourge. 19. Because in the morning. And in the night. Only a quaking. 20. For the bed is too short for one to stretch out, and the covering is too narrow to cover [it]. 21. As on Mount Perazim the Lord will arise. And to work his work, strange is his work. 22. And your bonds [shall be strong]. For a completion and a cutting short. I have heard it from the Lord of hosts. 24. Does the plowman plow all the day? And he will open and harrow his ground. 25. And he will scatter the nigella. And millet and spelt. 26. And he will instruct him in judgment. His God [will teach him]. 27. For the nigella shall not be threshed with a threshing instrument. [original-script column: see facsimile]

18. And your covenant shall be deleted. 18. A scourge. 19. Because in the morning. And in the night. And only a disturbance. 20. Understand the hearing, because the bed is shorter than that one can stretch out, and the covering is narrower than that it can cover. 21. As on Mount Perazim the Lord will arise. And that he may work his work, strange is his work from him. 22. Do not suffer. Your bonds. For a consummation and an abbreviation. 24. I have heard from the Lord of hosts. Does the plowman plow all the day? To sow, he will cut, and will hoe his ground. 25. And he will scatter black cumin. Millet and spelt. 26. And will instruct him in judgment: his God. 27. For black cumin shall not be threshed with a threshing sledge. 18. Scourges. 19. And in the night. Exterior heat. 20. And to serve his service, strange is his service. 22. Your fetters. For a consummation and a decision. 24. I have heard from the Lord of hosts. Does the plowman plow all the day? And millet and spelt. 26. In judgment. 27. And black cumin shall not be threshed with a threshing sledge.

SYMMACUS

^A 18. And your covenant shall be blotted out.

19. For in the morning. And at night. Only a shaking.

20. Intelligence of the hearing followed: for the bed was [too small], so that one cannot stretch out, and the tent was [so] that one cannot enter.

21. On the mountain of the cutters ^B the Lord shall arise. And to work his work, his work is sin.

22. I heard from the Lord of hosts. 24. Does the plowman plow all the day? For sowing he shall bring forth (shall he cut?), and shall he break the clods?

26. And God shall teach him in judgment.

SEPTUAGINT INTERPRETERS

18. Or shall your covenant also be taken away? A tempest. 19. In the morning, in the morning. And at night. Evil hope.

20. Learn to hear, being straitened we cannot fight, for we ourselves are infirm that you might be gathered.

21. As a mountain of the impious the Lord shall arise. And his corruption is foreign. Your fetters. ^C Because of things finished and cut short.

I heard from the Lord. 24. Does the plowman plow all the day? Or will he prepare seed before he works the land?

25. Then he shall sow small black cumin. And millet and spelt.

26. And he shall be taught by the judgment of your God.

27. For black cumin is not cleaned with harshness.

THEODOTION

18. 19. And at night. Nevertheless a movement.

20. The under-layer [was] to be dissolved, [the] partition [was] narrow so as not to be gathered.

21. On the mountain of the cutters the Lord shall arise. And to work his work, his work is sin.

22. Your fetters.

I heard from the Lord of hosts. 24. Does the plowman plow all the day?

26. And millet and spelt. 26. In judgment.

Notes and various readings on Chapter XXVIII of Isaiah.

V. 1. *The rest, woe to the fat ones*, etc. So two manuscripts of the King’s collection, and Eusebius in *Isaiah*. Ibid. *Aquila, Symmachus, Theodotion, the drunken*. Barberini. [The LXX read *impurity*. Drach.] Ibid. *Another, beautiful*. Barberini. Ibid. *Aquila, a valley*, etc. One Royal manuscript and Eusebius, who introduces a certain person who thinks the valley is Gethsemani. Barberini very well refers to Aquila. Others falsely [translate as] *filthiness*. V. 2. In this clause, as in many others of our chapter, the LXX do not translate but rather paraphrase, and since their words, when compared with the Hebrew text, are very uncertain as to where they should be referred. The concordances, both Kircher's and Trommius's, are completely silent concerning the words of this verse, as also concerning others; but we strongly suspect that Montfaucon did not report them well. Drach. V. 3. *Aquila, Symmachus, Theodotion, the crown of pride*, as in ver. 1. In the Jesuit manuscript in the margin, *pride*, without the name of the interpreters. V. 6. *Aquila, Symmachus, Theodotion, and in a spirit*, etc. Curterius from the Jesuit manuscript. The *Seventy*, *and in a spirit*, etc. [In the Marchalian codex, it is marked with an asterisk by the one sitting. Drach.] Ibid. *In* which the Barberini and Marchalian codices have; we restore in the place of *as* [in] the editions of Symmachus and Theodotion. Drach. V. 7. *They have erred*, etc. Barberini. Ibid. *The rest, through strong drink*. Eusebius. The Barberini codex attributes this only to Aquila. [To the preceding *strong drink*, the text of the LXX, Aquila, [and] *strong drink*. From Lamb. Bos. Eusebius, however, [name the strong drink]. Drach.] Ibid. *Aquila, from the strong drink*, etc. From the same. Ibid. *In vision*. The same. V. 8. *Aquila, Symmachus, Theodotion, that all the tables*, etc. Idem. Ibid. Jerome: "But I wonder what Theodotion intended, so that for the Hebrew word, which is called CLSOA, for which Aquila interpreted *the vomit of filth*; and Symmachus [only] *vomit*; he said *eructation of dysalia*, i.e., *vomit of dysalia*, etc." But it is probable in the Barberini codex, where the version of all three interpreters is exhibited for the whole verse, that only Symmachus’s interpretation is referred to; since he alone, as Jerome says, translated *vomit* simply. Furthermore, what the *Seventy* interpreters read, who translate *it shall be shaken*, etc., and bring forth so divergent a meaning, is not so easy to divine. V. 9. *The rest, knowledge*. The same Jerome: "But as for the Hebrew word, DEA, which all have translated as *knowledge*, that the LXX alone are poor interpreters is a manifest error. For the first letter, DALETH or RES, are distinguished by a small point," etc. V. 10. *Receive*. Curterius from the Jesuit manuscript. V. 11. Origenes in *Philocalia* of Spencer, p. 35. "But which reading, brought forward here, since it is not of the LXX interpreters, is unknown." (However, it is unknown to no one who has inspected the text of the *Philocalia* itself. Origenes ibid., cap. ix, writes thus: *But even this...* and adds: *for I found the meanings in Aquila's interpretation which correspond equally to this reading.* The reading brought forward therefore undoubtedly belongs to Aquila. The last words from *and yet* do not exist in the present Hebrew text. — S. Hier. at this place: "We read in the Apostle: *In other tongues, and with other lips, I will speak to this people; and not even so will they hear me, saith the Lord.* Which to me seems taken according to the Hebrew from the present chapter. Drach.]) V. 12. *And this is the rest*. The Barberini [manuscript] exhibits all these versions. V. 13. The same Barberini [manuscript] has the readings of Symmachus and Theodotion, where *deisalia* is read incorrectly. To the contrary, the reading *dysalia*, which we have restored, or *dusalia* (for the Greeks, as Walton often notes, place *e* for *u* and vice versa) is defended by eminent learned men: Vallarsius with Scip. Maffeius, Lamb. Bos (whom see ch. i, proleg.), Bielius, and not a few others. Hesychius, *Aisa...* Add Suidas, who never, as vi-

- ^A

SYMMACHUS.

28. And cumin ^B with bread shall be crushed. For I will not be angry with you forever, nor shall the voice of my bitterness trample you down.

LXX INTERPRETERS.

(It is shaken out. Another, he shall be threshed.) 28. And cumin shall be eaten with bread. For I will not be angry with you forever, nor shall the voice of my bitterness trample you down; Baoth (the hosts) the portents have gone forth. Take counsel, lift up vain consolation.

THEODOTION.

28. And cumin . . . shall be crushed. But not forever does he who threshes thresh ^C him, nor shall the wheel of his wagon disturb him, nor with his hoofs shall he crush him. 29. . . . the wondrous thing has gone forth, he has magnified his strength.

Notes and various readings on Chapter XXVIII of Isaiah.

V. 20. This notable passage of Symmachus and Theodotion the same [manuscript] exhibits. For *synaphthēnai* in the version of Symmachus, others read *synachthēnai*. [But with a cross added above the *to* in the Barberini codex, which in Symmachus has *pro* instead of which Montfaucon edited ^D *drach.*]

V. 21. *A.*, "As a mountain," etc. Curterius, who acts as in Aquila, but better from the Barberini, which has it thus: *A.*, *S.*, *Th.*, "cutting off," all of them uttering it together according to custom, as they differed little. [Lamb. Bos from the Marchalian codex: *A.*, "as a mountain cutting off." *Th.*, *S.*, "in the mountain of those cutting off." *K. A.*, "and of the servant-." Has these readings in Barberini. [In Aquila, Barberini does not have the article *tēn*.]

V. 22. *A.*, "Ye mock." Barberini. Ibid. *A.*, *Th.*, "your fetters." The same. Ibid. *A.*, "shall be broken-." Ibid. *A.*, *S.*, *Th.*, "I heard from the Lord of Hosts." Drusius from Curterius.

V. 24. *A.*, *S.*, *O'*, *Th.*, "not the whole," etc. This reading seems to have been introduced into the LXX from the three. [The triple reading appears from Procopius and the Marchalian codex.]

Ibid. *S.*, "it shall be," the Barberini codex which has *bolokopēsei*, but it is to be corrected to *bōlokopēsei*, from the noun *bōlos*, a glebe.

V. 25. *A.*, *Th.*, "and millet and spelt," etc. Curterius. Ibid. *A.*, *O'*, *Th.*, "and millet and spelt," etc. The same.

V. 26. *A.*, "and he shall instruct," etc. Procopius. Ibid. *A.*, Curterius. "In judgment." *Th.*, "for judgment." The same.

V. 27. *A.*, "not in the breaking-." The same. Ibid. "Another, he shall be threshed." The same.

V. 28. The triple reading seems corrupted in the Barberini codex, where there are two versions of the word *kyminon*. "I therefore think that the three Interpreters agreed in this version, so that the word *kyminon* was for all three. But thus they interpret the word *kyminon*—the Symmachus in the preceding verse. Then [*bakthēria*] for [the Hebrew] *shebet*, Aquila expressing it as *bakthēria*, Symmachus as *skeptron*, as both are wont to do: what Theodotion may have placed is unknown; but the voices of the three seem to exist." [Procopius thus exhibits the reading of Symmachus: Cumin indeed with a rod, but bread shall be crushed.]

Ibid. Σ., Θ., "bread shall be crushed with a rod." Procopius. This interpretation, however, the Barberini codex attributes to Symmachus alone, and for "to the end" it has "forever." [And he marks with an asterisk, αλoση (sic) him. Drach.]

ISAIAH CHAPTER XXIX

[THE HEBREW] [THE HEBREW IN GREEK LETTERS] [AQUILA]

1. [original-script column: see facsimile] 1. — 1. Lion of God. Little city of the encampment of David. 2. 2. — 2. 3. 5. — 3. 4. 4. — 4. Magus. 5. 5. — 5. 7. 7. — 7. (Empty) (Empty) ¤ Of the night. Ariel. 9. 9. — 9. (Empty) (Empty) (Empty) 10. 10. — 10. Spirit of deep sleep. 11. 11. — 11. Of the sealed book. (Empty) (Empty) Read ¤ I pray. 15. 15. — 15. In his mouth. 17. 17. — 17.

[VERSION OF THE HEBREW TEXT] [VULGATE LATIN VERSION] [AQUILA]

1. Ariel. City of the encampment of David. Add. 2. It shall be mourning and lamentation. 3. And I will gather against thee as a mount, and I will place a statue against the fortifications. 4. And thou shalt be humbled from the earth: thou shalt speak, and thy speech shall be humble from the dust. And thy voice shall be as the python from the earth, and thy speech shall chirp from the dust. 5. A multitude of thy strangers. 7. As a dream. Of the night. Ariel. 9. They have cried out and called. They are moved, and not by strong drink. 10. A spirit of deep sleep. 11. A sealed book. Read this now. 15. In his mouth. 17. A little small.

1. Ariel. City which David besieged. Added is. 2. And it shall be sad and mourning. 3. And I will set against thee a mound, and I will place fortifications in the siege of thee. 4. Thou shalt be humbled, from the earth thou shalt speak, and from the ground thy speech shall be heard: and thy voice shall be as the python’s out of the earth, and from the ground thy speech shall mutter. 5. A multitude of them that winnow thee. 7. As a dream. Of the night. Ariel. 9. Fluctuate and stagger. Move yourselves, and not from drunkenness. 10. A spirit of deep sleep. 11. A sealed book. Read this. 15. In his mouth. 17. In a little, and in a short time.

1. Lion of God. City of the encampment of David. Subtracted is. 2. 3. 4. Magus. 5. 7. ¤ Of the night. Ariel. 9. Move yourselves, and not from drunkenness. 10. A spirit of deep sleep. 11. A sealed book. Read, I pray. 15. In his mouth. 17.

CHAPTER XXIX OF ISAIAH

^AV. 29. The readings of Aquila and Theodotion are brought forward by the Barberinus manuscript. Likewise, Procopius. The Barberinus also exhibits the final part of Symmachus, in which is read: [They delivered] instead of [they glorified]. The other fragments which are brought forward in the text above, and are not mentioned in the notes, are taken from the Barberinus. [In Ag., the Barberinus manuscript has: to make wonderful (read: to make wonderful (in the Greek sense), council. DRACH.]

[SYNOPTIC TABLE]

SYMMACHUS. 1. Lion of God. City of the camps of David. 2. And it shall be sad and mourning. 5. And I will encamp against you, and I will raise a siege against you. 4. And you shall be humbled, from the earth you shall speak, and under the earth your speech shall be leveled. And it shall be as a ventriloquist, from the earth your voice, and from the earth your speech shall hiss. 5. ¤ The multitude of those oppressing you. 7. Ariel. 9. ¤ Be deceived and be deceived. 10. 11. Of the sealed book. Read, I pray. 15. In his mouth. 17.

O'. 1. Ariel. City which David besieged. Gather the offspring. 2. And her strength shall be and her wealth. 4. And your words shall be humbled to the earth, and into the earth your words shall sink; and they shall be as those speaking out of the earth, your voice, and toward the ground your voice shall weaken. 5. ¤ The multitude of those oppressing you. 7. As one dreaming. Another, in sleep. ¤ Of the night. Ariel. 9. Vacat. And be drunken, not from strong drink. 10. With a spirit of prickings. 11. Of the sealed book. Read these things. 17. Small.

THEODOTION. 1. City... David. 5. 4. 5. ¤ The multitude of those oppressing you. 7. Ariel. 9. ¤ Moved, and not from strong drink. 10. A spirit of stupefaction. 11. Of the sealed book. Read, I pray. 15. In his mouth. 17. Small ¤ a little.

^ALXX INTERPRETERS. 1. Ariel. City which David besieged. Gather the offspring. 2. And it shall be strength, and wealth. 3. And I will cast a wall about you, and I will place towers around you. 4. And your words shall be humbled to the earth, and into the earth your words shall sink; and your voice shall be as those who speak out of the earth, and to the ground your voice shall be weakened. 5. ¤ Multitude of those oppressing you. 7. As dreams. Another, by sleep. ¤ Of the night. Ariel. 9. Vacat. And be drunk, but not with strong drink. 10. With a spirit of compunction. 11. Sealed books. Read these. 15. In his mouth. 17. Little.

18. And the eyes of the blind shall see out of darkness and gloom. 19. They shall exult. 20. And the mocker shall fail, and all the watchers of iniquity shall be cut off. 21. For those who make a man sin in word. A just man. 22. He who redeemed Abraham. And now his face will no longer grow pale. 23. For when he sees his children, the work of my hands, in his midst, they shall sanctify my name, and they shall sanctify the Holy One of Jacob, and they shall fear the God of Israel. 24. And those who err in spirit shall know understanding, and the murmurers shall learn doctrine.

^A Notes and various readings on chapter XXIX of Isaiah. V. 1. A(quila),

The Lion of God

^A of the ancients did not seem to have been possessed by Jerome.

Ibid. O'—thus the Roman edition. The Alexandrian, Aldine, and Complutensian editions are better. DRAC.

V. 5. Curterius from the Jesuit manuscript, with an asterisk prefixed, etc.; from Symmachus, therefore, and from Theodotion it has been introduced into the LXX. Curterius.

Ibid. With an asterisk prefixed, because it was translated thence into the LXX. Ibid. The same.

V. 7. Another, "in dreams." Aquila, "of night," with an asterisk. Ibid. The Three, "Ariel." The same.

V. 9. Symmachus, * "be deceived." Theodotion, * "moving," etc. Curterius.

V. 10. Aquila, "spirit of stupor." Theodotion, "spirit of slumber." *Aquila, "contraction," or similarly the Three. "Stupor," or "the taking up," the same for the Three.

V. 11. Aquila, Symmachus, Theodotion, "of the book that is sealed." In these words Curterius notes in the margin. The same.

V. 15. Curterius. The Three, * "a little."

V. 18. Jerome: "And what we translate, 'the eyes of the blind shall see out of darkness and out of thick darkness,' of which the interpretation is easy: Aquila, Theodotion, and Symmachus translated, 'the eyes of the blind shall see darkness and thick darkness,' that they might show to the people of the Gentiles, who were before blind, that the Sacraments of Christ were to be preached, according to that which is said, 'dark water in the clouds of the air.'" [Ps. xviii, 12.]

V. 19. Another, "they shall rejoice." Curterius.

V. 20. Symmachus, "and they were consumed," etc. Procopius. Ibid. Curterius has, the Three, * "all."

V. 21. Symmachus, "they that commit sin," etc. The same. Ibid. Curterius, "Justum," etc. Procopius.

V. 22. Symmachus, "he that redeemed," etc. Procopius. Ibid. Theodotion, "nor now." Ibid. etc. Curter.

V. 23. Symmachus, "but when he shall see," etc. Procopius. Ibid. 9., "that in seeing." Curter.

V. 24. Symmachus, "and shall learn," etc. Procopius. ^{B C D}

HEXAPLA OF THE REMAINS OF ISAIAH CHAPTER XXX

[original-script column: see facsimile]

1. Woe to the rebellious children, says the Lord. 4. His princes. And his messengers. 5. All. 6. The burden of the beasts of the south. Upon the shoulder. Of the colts. To the people (who) cannot profit them. 7. For the Egyptians shall help in vain and to no purpose. Their strength is to sit still. 8. Upon a tablet. 10. And to those who look: Do not look for us at the things that are right, speak to us smooth things: see delusions. 11. Depart from the way, turn aside from the path: cause to cease from our sight the Holy One of Israel. 12. Therefore thus says the Holy One of Israel. In extortion and perversity. 14. And to draw water from the pit. 15. For thus says—

ISAIAS CHAPTER XXX.

SYMMACUS. 1. 4. Leaders ☀ of his. And his messengers ☀. 5. ☀ And all. 6. Assumptive of beasts of the south. Foals. Tumults are to dwell.

7. 8. On a tablet. 10. And to those who see, Do not see for us rightfully; speak to us smooth things, see for us wanderings. 11. Depart from the way, turn aside from me the path; cease from before us the Holy One of Israel. 12. 14. . . . . . 15. ☀ For: thus says.

V. 1. Woe, apostate children, says the Lord. Another: Alas, O sons who depart, says the Lord. 4. Leaders. And his messengers. 5. Vacat. 6. The vision of quadrupeds in the desert. On asses. And of camels. Against a nation that will not profit them. they will profit you. Vain is your consolation this. Speak not to us, but to us speak and announce to us another wandering. 11. And turn us away from this way; take away from us that path, and take away from us the utterance of Israel. 12. ☀ Therefore thus says the Holy One of Israel. 14. In a lie, and because you murmured. little.

THEODOTION. 1. 4. Leaders ☀ of his. And his messengers ☀. 5. ☀ And all. 6. Assumptive of beasts of the south. On shoulders. Foals. Against a people that will not profit, they will help. Breadth. 7. And Egypt in vain and will not help. 8. 10. 11. 12. 14. . . . . . 15. ☀ For: thus says.

[original-script column: see facsimile]

HEBRAIC TEXT (Version) In return and rest you shall be saved, and in hope shall be your strength.

17. A thousand from the face of the rebuke of one. As a mast upon the top of a mountain, and as a standard upon a hill. 18. Blessed are all who wait for him. 19. In Jerusalem weeping not you shall weep. At the voice of your cry, according to his hearing he will answer you. 25. And upon every high hill, streams of running waters. In the day of much slaughter, when the towers shall fall. 26. Moon. Sun. In the day the Lord will bind the wound of his people. 27. Coming from afar. Burning his fury. 30. And (as) the flame of a consuming fire. 31. Because from a voice. 32. And in wars of agitation.

VULGATE LATIN If you return and rest, you shall be saved: in silence and in hope shall be your strength.

17. A thousand men from the face of the terror of one. As a mast of a ship on the top of a mountain, and as a sign upon a hill. 18. Blessed are all who wait for him. 19. In Jerusalem: weeping, you shall not weep. At the voice of your cry, as soon as you hear, he will answer you. 25. And upon every high hill, streams of running waters. In the day of the slaughter of many, when the towers shall fall. 26. Moon. Sun. In the day wherein the Lord shall bind up the wound of his people. 27. He comes from afar. Burning is his fury. 30. And as the flame of a devouring fire. 31. For from a voice. 32. And in principal wars.

AQUILA 17. A thousand from the face of the rebuke of one. 19. ... you shall not weep. 25. In the day when many are slain, when the magnificent shall fall. 26. Heat. When the Lord shall have healed the wound of his people. 27. He comes from afar.

Notes and various readings on chapter XXX of Isaiah. V. 1. "Alos, ὦ υἱοὶ ἄφρονες etc. Curter. from ms. Jes. V. 4. Οἱ Γ', αὐτοῦ. The same, and soon repeated after...

SYMMACHUS.

17. A thousand from the face of one rebuke. As a mast upon a mountain, and as sails upon a hill.

18. Blessed are all who wait for him.

19. O Jerusalem, you shall not weep. At the voice of your cry, as it shall be heard, he hears you.

25. And upon every mountain that is lifted up, divisions of watercourses. In the day of great slaughter, when the mighty fall.

27. [It] comes from afar. Burning is his anger.

30.

31. For by a voice.

32.

LXX INTERPRETERS.

17. A thousand shall flee at the voice of one. As a mast upon a mountain, and as a standard-bearer upon a hill.

18. Blessed are those who remain upon him.

19. O Jerusalem, you have wept in weeping. The voice of your cry, when he saw, he heard you.

25. And upon every mountain lifted up, water passing through. In that day, when many shall perish.

26. Of the moon. Of the sun. When the Lord shall heal the injury of his people.

27. It comes after time. Burning anger.

30. And of the flame of fire. Another: and the flame of fire.

31. For by the voice.

32. They shall fight against him by a change.

THEODOTION.

17. A thousand from the face of one rebuke.

19. In Jerusalem it shall not be wept.

25.

26.

27. It comes from afar.

50.

31. For from a voice.

32. ⁕ And in wars of separation.

Notes and various readings on chapter XXX of Isaiah.

V. 5. The Three, all. Id. with an asterisk prefixed. Procopius. Jerome indeed: For which in Hebrew it is said, MASSA BEEMOTH NEGEB, which the LXX. V. 6. The A, chariot of beasts of the south etc. Eusebius, and...

^A transtulerunt, *vision of quadrupeds in the desert.* [St. Jerome notes well here: For "flying serpent," which the LXX translated as "the brood of flying asps," in Hebrew it is called *emprestēs* (that is, what is properly *prester*). Nor are the editors of our Saint to be heard, who believed it corresponded to the subsequent Hebrew word] and "flying" [that is, ], which (the *prester*) we can call the "burning one," and in Hebrew it is called *saraph*. DRACH.]

Ibid. Theodotion, ^B *upon the shoulders.* Curler. [It is noted] that what does not happen just once; for *ōmōn* has indeed been made—(*) *upon the shoulders of beasts of burden*, for *beasts of burden*, all translated similarly, *pōlous*, that is, *foals of asses.*

Ibid. The same. V. 7. Theodotion, *and Egypt etc.* The same.

Ibid. Jerome: ^C But Symmachus translated, *tarachai eisi katoikein*, that is, *they are a tumult so that they may dwell*. The Hebrew word REEB, Aquila *hormēma*, that is, *impetus and pride*; Symmachus, *turbationem* [tumult]; LXX, *vanitatem* [vanity]; Theodotian, *latitudinem* [breadth/wideness], they translated: because it is written with three letters, RES and HE and BETH; and it is the same that is read in the Psalms, *I will remember Raab and Babylon of those who know me.*

Ibid. Aquila, Symmachus, Theodotion, *foals.* Jerome: ‹Again in that place where we have translated, *carrying* (*) [Already several learned men have noticed the carelessness of Montfaucon in this place. For the LXX interpreters' *onōn* is indeed genuine, and pertains to *al* (upon the shoulder of the foals; for the Keri is *ayir*), which, studying brevity, they translated *onōn*. But their version, *kai kamēlōn* [and of camels], is to be referred to the same verse’s Hebrew words *ve-al dafnei* (and upon the back/sides of the camels). Everything here in the LXX is in correct concordance with the Hebrew, but that which Montf. ordered to be edited in these two stichoi is all perverted. Thus to the version of the LXX he added *ton plouton autou*, as if it were another reading, and also *thesaurois* (sic) *autōn*. But the matter does not stand so. The Hebrew text reads: *They carry upon the shoulder of the asses their riches, and upon the back of the camels their treasures.* The LXX rendered it briefly: *pherōn ep’ ōnōn kai kamēlōn*. A Marchal codex supplies after *eteron*, and indeed under an asterisk, *thesaurous autōn*, which is not expressed in the LXX. DRACH.]

ISAIAH CHAPTER XXXI

^A 3. To the Hebrew. 4. To the Hebrew in Greek letters. 5. Aquila. 5. Of the portals. 6. The passing over. 6. * Sons of Israel. 7. They shall hide... 9. * Sin. The light to him in Zion, and the furnace to him in Jerusalem.

[VERSIO HEBRAICI TEXT. / VULGATA LATINA. / AQUILA.]

3. And the helper shall fall. / 3. And he shall fall whose help is sought. / 3. 4. With a multitude of shepherds, from their voice he shall not be dismayed, and from their tumult he shall not be humbled. / 4. The multitude of shepherds, from their voice he shall not fear, and from their multitude he shall not be afraid. / 4. 5. Protecting. / 5. Protecting. / 5. Shield-defending. Passing over. / Transing. / Transcending. 6. Ye have founded defection, O sons of Israel. / 6. Ye have retreated into the deep, O sons of Israel. / 6. * Sons of Israel. 7. Every one shall reject his idols of silver, and his idols of gold. / 7. A man shall cast away his idols of silver and his idols of gold. / 7. They shall hide... Sin. / In sin. / * Sin. 9. And his rock shall pass away for fear, and his princes shall be afraid of the banner, says the Lord. / 9. And his strength from terror shall pass away, and his princes shall be afraid as they flee, says the Lord. / 9. Whose fire is in Sion, and his furnace in Jerusalem. / Whose fire is in Sion, and his furnace in Jerusalem. / Fire to him in Sion, and his furnace to him in Jerusalem.

V. 8. Symmachus, *upon a tablet.* Jerome: that is, *upon a very broad tablet.* ^A

V. 10. Symmachus, *at the voice* etc. Procopius. V. 11. *, *depart from the way* etc. The same. V. 12. ✻ *Therefore* etc. Curter. These were wanting formerly in the Septuagint, therefore they are marked with an asterisk. Ibid. Symmachus, Theodotion, *Upon contradiction and pride.* Jerome. [That which corresponds to [Hebrew script], we have added. Drach.]

V. 14. Aquila, *and to sweep away* etc. Curter. [Who writes [Greek script]. Drach.] V. 15. The others, *that* etc. The same. Ibid. Symmachus, *in repentance* etc. Procopius. Furthermore, the Septuagint seem to have read more here than the current Hebrew text possesses. [We have already said that the Septuagint often act as paraphrasers; but as regards the sense, they have nothing more here than the Hebrew truth. Drach.]

V. 17. The others, *one thousand one* etc. Curter. Ibid. Symmachus, *as a web* etc. The same. V. 18. Symmachus, *blessed are all* etc. From Eusebius and Procopius. V. 19. Symmachus, *Jerusalem* etc. These readings proceed from all the manuscripts, from Eusebius, Procopius, and Curterio. ^B

Ibid. Symmachus, *at the voice* etc. Thus Procopius, and also the manuscripts and Eusebius; but the latter do not have it. Ibid. Symmachus, *at all* etc. From Procopius. Ibid. Aquila, *in the day when He shall heal* etc. These readings proceed from Eusebius, Procopius, and the manuscripts.

V. 26. Jerome: *Labana, and flame*, which Aquila interprets as white and heat, whereby he signifies wool and the sun. Ibid. Aquila, *when he shall heal* etc. Procopius. V. 27. Ms. Isaias. ^C He comes *from afar*. Eusebius and three manuscripts, the rest of the translators, *from afar*. Ibid. Symmachus, *burning* etc. Curter. From the manuscripts of Isaias. V. 30. *Another, and fire of flame.* From Curterio. V. 32. Theodotion, ✻ *and in wars* etc. The same. V. 33. Theod. *For thou shalt not be required before days*, for thou shalt not answer. The paraphrase of the Hebrew text which St. Jerome renders literally thus: *For Topheth is prepared from yesterday.* Others, *for not before days shalt thou be reprobated, or thou shalt be deceived, or thou shalt be required.* From the Roman edition. Drach. ^D

ISAIAS CHAPTER XXXI

SYMMACHUS. ^A 3. 4. Of a fullness of shepherds, from their voice he shall not be defeated, nor from their multitude shall he be subdued. 5. Surpassing. 6. Repent that ye have transgressed, ✻ children of Israel. 7. They shall be revoked . . . 9. His rock shall pass by in fear, and his princes shall be defeated, says the Lord. Whose fire is in Sion, and his furnace in Jerusalem.

THE SEPTUAGINT. 3. ✻ And he who is helped shall fall. ^B 4. Until the mountains by his voice are filled, and he is defeated, and the multitude of his wrath shall be struck with fear. 5. He shall protect. 6. Turn, ye who counsel counsel, and who are lawless, children of Israel. ^C 7. Men shall deny their silver-wrought works, and their gold-wrought works. *Void.* 9. For the rock shall be surrounded as with a wall, and they shall be defeated: but he who flees shall be taken. Thus says the Lord. Blessed is he who has seed in Sion, and household in Jerusalem.

THEODOTION. 3. 4. Of a fullness of shepherds, and from their voice he shall not be defeated, and from their multitude he shall not be subdued. ^D 5. Surpassing. 6. ✻ Children of Israel. 7. Let a man now cast away his idols of silver, and the idols of his gold. *Void.* 9. Light to him in Sion, and a furnace to him in Jerusalem.

Notes and various readings for Isaiah chapter XXXI. V. 3. *And he shall fall* etc. Curterius from the Jes. ms. [In the Vatican and Alexandrian codices it is wanting.] V. 4. Symmachus, *of the fullness* etc. Procopius cites the reading of Symmachus; Curterius cites Theodotion from the Jes. ms. V. 5. Aquila, *a wall* etc. Curterius from the Jes. ms. Ibid. Jerome: "For 'passing over', in Hebrew, PISACH, is placed in three [versions], besides the LXX, of the Interpreters, *hyperbainōn* (passing over)." From this it is manifest that Pascha, that is, the Phase of the Lord, signifies not passion, but passage. V. 6. Symmachus, *repent* etc. Procopius. Curterius, however, from the Jes. ms., *O sons of Israel*. Jerome cites this passage of Symmachus thus: S., "Repent, you who have departed from the Lord by deep counsel and sin." [According to Procopius, Symmachus wrote, *O sons of Israel*. Drusius thinks it should be corrected, v. 1. DRACH.] V. 7. Aquila, *shall deny* etc. Curterius from the Jes. ms., which exhibits a fuller reading of Theodotion. [In the LXX text, for *aparnēsontai* (they shall deny), the Marchalian codex has...]

ISAIAH CHAPTER XXXII

THE HEBREW 1. [Hebrew text] And princes shall rule for judgment. 2. And a man shall be as hiding (from) the wind and a covering from the storm [Hebrew text] 3. And the eyes shall not be dim 4. And the heart of the hasty shall understand knowledge 7. He consulted 8. But the liberal deviseth liberal things, and he shall stand by liberal things. 9. Ye women that are at ease.

[Hebrew text]

10. My word 11. And gird your loins

VERSION OF THE HEBREW TEXT 1. Behold, in righteousness shall a king reign, and princes shall rule for judgment. 2. And a man shall be as a hiding-place from the wind and a covering from the inundation. In dryness. 3. And eyes shall not grow dim. 4. And the heart of the precipitate shall understand knowledge. To speak clearly. 7. He consulted. 8. And the liberal man consulted liberal things, and he himself shall stand for liberal things. 9. Tranquil women. Arise. Confident ones. My word. 10. Collection shall not come. 11. And thou art naked. And gird thyself upon the loins.

VULGATE LATIN 1. Behold, in righteousness shall a king reign, and princes shall rule in judgment. 2. And a man shall be as one hiding from the wind, and concealing himself from a tempest. In Sion. 3. Eyes of those who see shall not grow dim. 4. And the heart of fools shall understand knowledge. (Swiftly) he shall speak and clearly. 7. He hath consulted. 8. But the prince shall think of such things as are worthy of a prince, and he himself shall stand above the leaders. 9. Opulent women. Arise. Confident ones. My word. 10. Collection shall no more come. 11. And you shall be confounded. Gird your loins.

AQUILA 1. And princes shall rule for judgment. 2. And a man shall be as one hiding the spirit, and an absconding from the shaking. 3. 4. 7. He consulted. 8. 9. 10. Collection shall not come. 11. And gird yourselves upon the loins.

THE BOOK OF ISAIAH CHAPTER XXXII

Notes and various readings on Chapter XXXI of Isaiah. ^A ... rejected. — Lamb. Bus from the same codex (read thus, not as the learned man wishes) etc. as above, and without before. Ibid. A., [*] The same. V. 9. etc. Procopius. [Who adds, DRACH.] Ibid. etc. Procopius and Eusebius display these readings, the latter of whom says that the word "blessed" is not found in the other interpreters. But the LXX translated it as they did, because they had for [Hebrew: 'ashré], which word they tended to translate as "blessed." ^B However, in this passage Jerome says: Fire and light are inscribed in Hebrew with the same letters, ALEPH, VAU, RES; which, if read UR, sounds as 'fire'; if OR, as 'light.' This was said because for 'fire,' which Symmachus alone translated, Aquila and Theodotion translated 'light.' ^C

CHAPTER XXXII

SYMMACHUS

1. Behold for righteousness shall a king reign. And princes shall rule for judgment. 2. And a man shall be as a hiding-place from the spirit and the tempest. 3. And their eyes shall not be darkened. 4. And the heart of the listeners shall attend to hearing. To speak clearly. 7. He consulted. 8. A prince shall consult princely things, and a leader shall arise. My sayings. 10. It was prevented so that it might not come. 11. . . . . .

THE SEVENTY (LXX)

1. Behold for a just king shall reign. And princes shall rule with judgment. 2. And a man shall be one hiding his words, and he shall be hidden as from water being carried along. In Sion. 3. And they shall no longer be confiding in men. 4. And the heart of the weak shall attend to hearing. To speak peace. 7. He shall consult. 8. But the pious shall consult prudent things, and this counsel shall remain. 9. Rich women. Remaining, women prospering. Arise. Remaining, arise, I pray. In hope. Remaining, confiding. My words. 10. It has ceased, it shall no longer come. 11. Become naked. Gird your loins.

THEODOTION

1. And princes shall rule for judgment. In Sion. My words.

SYMMACHUS

1. Behold, in righteousness a king shall reign. And princes shall rule for judgment. 2. And there shall be a man as a hiding-place from the spirit and the tempest. 3. And their eyes shall not be obscured. 4. And the heart of those hearing shall attend to hearing. To speak clearly. 7. He consulted. 8. A prince truly shall think about the things of princes, and a leader shall be set up. 9. My sayings. 10. It is hindered so that it might not come. 11. Be ye stripped.

THE SEVENTY INTERPRETERS

1. Behold for a just king shall reign. And princes shall bear rule with judgment. 2. And a man shall be *one hiding his words*, and he shall be hidden as from water that is carried along. In Sion. 3. And there shall no longer be any confiding in men. 4. And the heart of the weak shall attend to hearing. To speak peace. 7. He shall consult. 8. The pious, however, shall think prudently, and this counsel shall remain. 9. Divining women. Remaining, women who have prospered. Arise. Remaining, arise, I pray. In hope. Remaining, confiding. My words. 10. It has ceased, it shall not come further. 11. Ye shall be made naked. Gird your loins. ^D

THEODOTION

1. And princes shall bear rule for judgment. In Sion. 7. He shall consult. 8. 9. My words. 10. 11.

HEXAPLA OF THE REMAINING PORTIONS

THE HEBREW 12. (12) 13. (13) 14. (14) 15. (15) 17. (17) 19. (19)

THE HEBREW In Greek characters. 12. 13. 14. 15. 17. And you shall be confident until the age. 19. And in the plain.

AQUILA. 12. Upon a growing vine. 13. 14. Of herds. 15. 17. And confidences until the age. 19. And in the plain.

HEBREW TEXT VERSION 12. Upon the lands. Upon the fruit-bearing vine. 13. Upon the ground of my people. Upon the exultant city. 14. And the stronghold. Of herds. 15. A spirit from on high. And the desert shall be as Carmel. 17. And confidence until the age. 19. And in the humble place.

VULGATE LATIN 12. Upon the region. Upon the fertile vine. 13. Upon the ground of my people. Of the exultant city. 14. And the fortress. Of herds. 15. A spirit from on high. And the desert shall be as Carmel. 17. And security until eternity. 19. And in humility.

AQUILA. 12. Upon the field. Upon the growing vine. 13. 14. Of herds. 15. 17. And confidences until the age. 19. And in the plain.

Notes and various readings for chapter XXXII of Isaiah. V. 1. S., *behold* etc. Procopius, who adds that Symmachus agrees with the interpretation of others... Ibid. Eusebius, *the rest*, *and princes* etc. V. 2. A., *and there shall be* etc. Eusebius and Procopius, and also three MSS, one of which reads according to Symmachus... Ibid. Jerome: "The Hebrew word, BASAION, which is said (to mean) in drought, or in dryness and in a pathless place, the LXX and Theodotion have translated as 'in Sion,' reading SION for SAION, which is to say 'in drought,' which is written with the same letters." It seems certain that the others translated as *in dryness* and *in drought*; namely, in dryness and in drought. V. 3. S., *and not be darkened* etc. Procopius. [Who has *the* before *eyes*. Drach.] V. 4. S., *and the heart* etc. The same. Ibid. S., *to speak clearly*. The same. V. 7. The rest, *he consulted*. Curter. from MS. Jes. V. 8. S., *a prince* etc. Procopius. Ibid. The rest. The same as Curter from MS. Jes. Ibid. Procopius. Ibid. A., *my word* etc. Curter from MS. Jes. V. 10. A., *the produce shall not* etc. The same. [In the common text, Alex., Ald., Complut., and the Marchalian codex have *seminatio* (seeding), and no longer...] V. 11. Symmachus, *be made naked*. From Jerome. Ibid. O., *concerning*. Edit. Rom.: "In others it is, *gird* your loins, and in some it is added, *of yours*." Ibid. A., *and gird yourselves* etc. Curt. V. 12. The same. Ibid. A., *upon the vine* etc. Procopius.

ISAIAH CHAPTER XXXIII

THE HEBREW 1. Alas to the plunderer, and you are not plundered, and to the prevaricator, and they have not prevaricated against you. When you have finished plundering, you shall be plundered; when you have completed prevaricating, they shall prevaricate against you. 3. At the voice of the multitude the peoples have wandered.

THE HEBREW In Greek characters. 1. 3. From the voice of the multitude the peoples departed.

AQUILA. 1. 3. From the voice of the multitude the peoples withdrew.

HEBREW TEXT VERSION 1. Alas to the one who plunders, and will you not be plundered? And to the one who scorns, will not he himself be scorned? When you have finished the plundering, you shall be plundered; when you have become weary of scorning, you shall be scorned. 3. At the voice of the angel the peoples fled.

SYMMACHUS.

SYMMACUS.

LXX INTERPRETERS.

THEODOTION.

THEODOTIO.

Notes and various readings on chapter XXXII of Isaiah.

HESAIAS CHAPTER XXXIII

SYMMACHUS.

O'.

THEODOTION.

SYMMACUS.

LXX INTERPRETERS.

THEODOTIO.

[original-script column: see facsimile]

4. Like the passing of locusts. 6. And there shall be faith in thy times, the strength of salvation; wisdom and knowledge: the fear of the Lord is his treasure. 7. Behold, they that see shall cry out from without. The messengers of peace shall weep bitterly. 9. He hath mourned. 12. Peoples. 15. And he speaketh. 16. He dwelleth in the high places, his stronghold is the sublimity of the rocks. 18. Numbering the towers. 19. Thou shalt not see a stiff-necked people, a people of deep lip from hearing, stammering of tongue. 20. Look upon Sion, the city of our solemnity. 21. Because there the Lord is magnificent to us; a place of rivers, of very broad streams. There shall not go through it a ship of rowing, and a great ship shall not pass through it.

4. Velut cum fossæ plenæ fuerint. 6. Et erit fides in temporibus tuis: divitiæ salutis sapientia et scientia: timor Domini ipse est thesaurus ejus. 7. Ecce videntes clamabunt foris. Angeli pacis amare flebunt. 9. Luxit. 12. Populi. 15. Loquitur. 16. Iste in excelsis habitabit, munimenta saxorum sublimitas ejus. 18. Doctor parvulorum. 19. Populum impudentem non videbis, populum alti sermonis, ita ut non possis intelligere disertitudinem linguæ ejus. 20. Respice Sion civitatem solemnitatis nostræ. 21. Quia solummodo ibi magnificus est Dominus noster: locus fluviorum rivi latissimi et patentes: non transibit per eum navis remigum, neque trieris magna transgredietur eum.

4. 6. 7. Behold, I shall be seen by them, I shall cry out intensely. Angels of peace shall weep bitterly. 9. He mourned. 12. 15. He speaketh. 16. 18. Numbering those who have become great. 19. 20. Look upon Sion, city of solemnity. 21. ... there shall not go in it a ship of oars, and a very great trireme shall not pass through it.

SYMMACUS

From your exaltation the nations were scattered. 4. 6. The wealth of your salvation [is] wisdom and knowledge; the fear of the Lord, that is your treasure. ... cried out vehemently. Angels of peace shall weep bitterly. 9. He lamented. 12. 15. Speaking. 16. He shall dwell in high places, as the surrounding of rocks is his height. 18. Numbering those who have been dragged off. 19. You shall not see the shameless people, a people heavy of lip, so as not to hear the dialect of their tongue. 20. 21. Look upon the city of our holy ones. 21. There [is] for us the Lord as a mighty place of rivers, broad channels, where a ship of one rowing shall not go, nor shall the ordinance of the mighty pass through it.

THE LXX INTERPRETERS

From your fear, and the nations were scattered. 4. [missing line 4 text] 6. In the laws they shall be delivered, in the treasuries [is] our salvation. There [is] wisdom and understanding and piety towards the Lord; these are the treasuries of righteousness. 7. Behold, in this, in your fear, they shall be seen. Angels shall be sent, weeping bitterly. 9. He lamented. 12. Nations. All, peoples. 15. Speaking. 16. This one shall dwell in a high cave of a strong rock. 18. Numbering those who are nurtured. 19. A small and great people, to whom he gave no counsel, nor did he know a deep-voiced one, so that the despised people might not hear. 20. Behold Sion the city, our salvation. 21. For the name of the Lord is great for you; a place shall be for you, rivers and broad and wide channels; you shall not travel this road, and a vessel rowed shall not pass.

THEODOTION

4. [Asterisk] As if from pits. 6. ... cried out vehemently. Angels of peace shall weep bitterly. 16. ... 18. Numbering those who have become great. 19. ...

THINGS THAT REMAIN OF THE HEXAPLA

THE HEBREW 25. [original-script column: see facsimile]

THE HEBREW In Greek letters. 25. [original-script column: see facsimile]

AQUILA 25. Their web.

HEBREW TEXT VERSION 25. Your cords have been extended, they will not strengthen their evil rightly, they have not extended a banner: then the spoil of much prey was divided.

VULGATE LATIN 25. Your cords have been loosened, and they will not prevail: your cord will be such that you cannot extend a sign. Then the spoils of many preys will be divided.

AQUILA 25. Their evil.

Notes and various readings on chapter XXXIII of Isaiah. V. 1. S., Woe to him who wastes, etc. Procopius. [Procopius reads it somewhat differently. (For which is read in Montfaucon’s edition, *aberhoets*, which is a patently erroneous reading). DRACH.] Ibid. S., When you shall have finished, etc. The same. V. 5. A., O., From the voice of the crowd, etc. Procopius. [Procopius, however, thus... DRACH.] Ibid. Jerome: Through the word "angel," which Symmachus, just as it is written in Hebrew, translated AMUN (or HAMON), which the Hebrews suppose is Gabriel, and it has the etymology of "people." From the opinion, therefore, of the Hebrews of his own age, Jerome interpreted it as "angel." Ibid. S., From being exalted: etc. Procopius. (Who does not have *se*. DRACH.] V. 4. Th., As if from pits. Curter. V. 6. S., and faith, etc. Procopius. [Procopius adds: The seventy saying, "Wisdom comes," etc., and good things. So also Saint Jerome relates the words of the LXX, "Wisdom comes," etc. DRACH.] V. 7. A., Lo, I will appear, etc. The same. (*) Jerome on this passage: The word ARELLAM, for which Aquila, Symmachus, and Theodotion have translated "I shall appear to them," dividing the final syllable, and reading ARE LAHEM, the Hebrews think signifies angels. Ibid. O., The angels... Bitterly they shall weep. Alex. adds: the Complutensian, however, "wishing for peace," Marchal also has it, "speaking." DRACH. Ibid. A., Angels of peace, etc. Curterius and Procopius. (*) Montfaucon transcribed the readings of the interpreters poorly from Procopius, and without having inspected the place in Procopius carefully enough, which is found on p. 593, and is correctly exhibited by Drusius. We have restored all things to the norm of the source. In A., for *boeso* (I shall cry), undoubtedly *eboesan* (they cried out) should be read. DRACH.

ISAIAH CHAPTER XXXIV

THE HEBREW 1. [original-script column: see facsimile] 3. [original-script column: see facsimile] 4. [original-script column: see facsimile] 5. [original-script column: see facsimile] 6. [original-script column: see facsimile] 10. [original-script column: see facsimile]

THE HEBREW In Greek letters. 1. [original-script column: see facsimile] 3. [original-script column: see facsimile] 4. [original-script column: see facsimile] 5. [original-script column: see facsimile] 6. [original-script column: see facsimile] 10. [original-script column: see facsimile]

AQUILA 1. [original-script column: see facsimile] 3. [original-script column: see facsimile] 4. [Asterisk] And all the powers of heaven shall melt. And all their host shall flow down as a leaf flows down from the vine, and as a falling fruit from the fig tree. 5. [Asterisk] Because. 6. [original-script column: see facsimile] 10. It shall be desolate unto generation. Into a victory of victories.

HEBREW TEXT VERSION 1. Hearken. 3. Their stench shall ascend. 4. And all the host of heaven shall melt. And all their host shall fall, as a leaf falls from the vine, and as it falls from the fig tree. 5. Because. 6. Of the blood of lambs and of goats. 10. Unto a generation it shall be desolate. For ever and ever.

VULGATE LATIN 1. Hearken. 3. Their stench shall ascend. 4. And all the militia of heaven shall melt. And all their militia shall flow down, as a leaf flows down from the vine and from the fig tree. 5. Because. 6. Of the blood of lambs and of goats. 10. Into a generation it shall be desolate. For ever and ever.

AQUILA 1. [index: entries preserved] 3. [index: entries preserved] 4. [Asterisk] And all the powers of heaven shall melt. And all their militia shall flow down, as a leaf flows down from the vine, and as a fallen thing from the fig tree. 5. [Asterisk] Because. 6. [index: entries preserved] 10. Into a generation it shall be desolate. Into a victory of victories.

HESAIAS CHAPTER XXXIV

^A SYMMACHUS. ^A THE LXX. ^A THEODOTION.

1.

3. And their stench shall ascend.

4. [Asterisk] And all the powers of heaven shall melt. And all their power shall fall, as a leaf falls from a vine, and as a fallen thing from a fig tree.

5. [Asterisk] Because.

6. [Asterisk] From the blood of lambs and [Asterisk] goats.

10. It shall be desolate unto generation. Into a long time.

^B SYMMACHUS. ^B THE LXX. ^B THEODOTION.

1.

3. And their stench shall ascend.

4. [Asterisk] And all the powers of heaven shall melt. And all the stars shall fall as leaves from a vine, and as leaves fall from a fig tree.

5. [Asterisk] Because.

6. [Asterisk] From the blood of goats and lambs.

10. It shall be desolate unto generation. Unto an extremity of extremities.

^C SYMMACHUS. ^C THE LXX. ^C THEODOTION.

1.

3. And their stench shall ascend.

4. [Asterisk] And all the powers of heaven shall melt.

5. [Asterisk] Because.

6. [Asterisk]

10. It shall be desolate unto generation. And unto an extremity of extremities.

^D SYMMACHUS. ^D THE LXX. ^D THEODOTION.

1.

3. And their stench shall ascend.

4. [Asterisk] And all the powers of heaven shall melt.

5. [Asterisk] Because.

6. [Asterisk]

10. It shall be desolate unto generation. And unto an extremity of extremities.

THE HEBREW§ HEBREW IN GREEK CHARACTERS§ AQUILA.

11. [Hebrew text provided] 11. 11. They shall call. 12. [Hebrew text provided] 12. 12. And all her princes. 14. [Hebrew text provided] 14. 14. And of bristles. To his fellow (alt. companion). [Hebrew text provided] There Lilith took rest and found for herself a place of repose.

HEBRAIC VERSION§ VULGATE LATIN§ AQUILA.

There is none who shall pass through it. 11. They shall dwell in it. 12. They shall call. And all her princes. 14. And the satyr. To his fellow. There the screech-owl was refreshed, and found for herself rest.

There shall not be anyone who shall pass through it. 11. They shall dwell in it. 12. They shall call. And all her princes. 14. And the hairy one. To his fellow. There the lamia lay down, and found for herself rest.

11. 12. They shall call. And [Asterisk] all her princes. 14. And the hairy one. To his fellow. There Lilith refreshed herself, and found for herself rest.

Notes and various readings on Chapter XXXIV of Isaiah.

V. 1. [Asterisk] "Attend." Thus Curter from the MS of Jesus, because it was lacking in the Septuagint. [It is absent from the Vatican and Alexandrian codices, but it is held in some other codices. DRACH.] V. 3. S., "And shall ascend," etc. Thus Eusebius on Isaiah, and one Regian codex from Eusebius Emisenus. V. 4. The Septuagint, [Asterisk] "And shall melt," etc. Curter. Eusebius, however, on Isaiah confirms the same thing with these words, i.e., "But since that 'shall melt'... does not lie in the version of the LXX Interpreters, it was added with asterisks from the interpretation of the others. From the Hexaplar edition, therefore, where it had been added with an asterisk, it remained in the modern copies of the Septuagint." Ibid. A., "And all the host," etc. These readings appear thus from Eusebius and from one Regian codex. [Eusebius adds these things worthy of note: "These things, moreover, we have observed so that we might show that those things which are called 'the stars' by the LXX are called 'the powers of the heavens' by the other interpreters." DRACH.] V. 5. The Septuagint, "Because." Curter from the MS of Jesus. V. 6. S., [Asterisk] "From the blood," etc. The same. If the mark of the asterisk is true, these were lacking in the Septuagint in Origen's time. Eusebius, with the name, or according to the other interpreters, "of the lambs" (ἀρνῶν). [Eusebius, as you see, ascribes this reading to the Seventy, which it is fitting to restore thus: A., S., Th., "from the blood," for they respond to one another. DRACH.] V. 10. The Septuagint, "unto generation," etc. Curter from the MS of Jesus. Ibid. A., "unto an extremity." Thus the MS of Jesus, which had been omitted by Curter. I suspect, however, that "unto victory" (εἰς νίκος νικέων) is Aquila’s; of Theodotion. Ibid. Th., "There is not the passer-by." Curter from the MS.

ISAIAH CHAPTER XXXV.

THE HEBREW§ HEBREW IN GREEK CHARACTERS§ AQUILA.

1. [Hebrew text] 1. 1. The level (alt. budding). 2. [Hebrew text] 2. 2. The splendor of Carmel and of Sharon; they shall see the glory of the Lord. 7. [Hebrew text] 7. 7. A reed. 10. [Hebrew text] 10. 10.

HEBRAIC VERSION§ VULGATE LATIN§ AQUILA.

1. Solitude. Like a rose. 2. The beauty of Carmel and Sharon, they themselves shall see the glory of the Lord. 7. A reed. 10. And joy.

1. Solitude. As a lily. 2. The beauty of Carmel and Sharon, they themselves shall see the glory of the Lord. 7. A reed. 10. And joy.

1. The plains. As a budding rose. 2. The beauty of Carmel and Sharon, they themselves shall see the glory of the Lord. 7. A reed. 10.

And joy.

HESAIAS CHAPTER XXXV

^A SYMMACHUS. 1. The plains (al. the plains). 2. The splendor of Carmel and of the plain, they themselves shall see the glory of the Lord. 7. A reed. 10.

LXX. 1. The desert. As a lily. 2. And the splendor of Carmel, and my people shall see the glory of the Lord. 7. A reed. 10. And joy. [alt-version omitted].

THEODOTION. 1. 2. The beauty of Carmel and of Sharon, they themselves shall see the glory of the Lord. 7. A reed. 10.

SYMMACHUS. 1. Plain. 2. The splendor of Carmel and of the plain, themselves shall see the glory of the Lord. 7. A reed. 10.

LXX INTERPRETERS. 1. Solitude. As a lily. 2. And the honor of Carmel, and my people shall see the glory of the Lord. 7. A reed. 10. And exultation. Other: salvation.

THEODOTION. 1. 2. The beauty of Carmel and Sharon, they themselves shall see the glory of the Lord. 7. A reed. 10.

Notes and various readings on chapter XXXV of Isaiah. V. 1. 'A., and so on. Always thus. Ibid. Hieronymus: Or, as Aquila expressed it more significantly, "a swelling rose," which we cannot yet call one with leaves spread wide. Our Martianaeus notes that in manuscript codices it is found as KAUCOSIS or KALICASIS. But the most ancient Sangermanensis codex has KAYKOSIS, undoubtedly for *kalukôsis*, as Martianaeus rightly conjectures it should be read. I think, however, that this is the true reading. V. 2. O', they shall blossom (the deserts). Severus, they shall rejoice, they shall grow leafy with joy. DRACH. Ibid. 'A., beauty, etc. These readings come from Eusebius' *Demonstratio Evangelica* and his commentary *On Isaiah*, as also from Curterius, who is the last to have this note concerning the copies. [Alex. and others do not have it. DRACH.]

ISAIAH CHAPTER XXXVI

^A 3. 6. 7. 8. 9. 10. 11. 12. HEBREW VERSION. 3. Reporting. 6. And it shall pierce it. 7. To me. 8. I pray you. 9. And how will you turn away the face of one of the least servants of my lord? 10. Does the Lord say to me, Go up to this land and destroy it? 11. Speak, I pray. 12. Their dung. Their urine.

VULGATE LATIN. 3. At the commentaries. 6. And it shall pierce it. 7. To me. 8. Vacat. 9. And how wilt thou sustain the face of one of the judges of the least of the servants of my lord? 10. The Lord said to me, Go up upon this land and destroy it. 11. Speak. 12. Their dung. Urine of their feet.

AQUILA. 3. 6. 7. * To me. 8. * I pray you. 9. 10. * The Lord said to me, Ascend to this land, and destroy it. 11. Speak, * I pray. 12. * His dung. His urine.

Notes and various readings on chapter XXXVI of Isaiah. V. 5. Another, the one reminding. "Say you to Hezekiah." ^B O', "In what do you trust? to whom are you leaning?" ^C V. 4. O', "Say to Hezekiah." Marchalian Codex, "say." DRACH. Ibid. O', "In what do you trust?" Marchalian Codex, "In what." So also Aldine. V. 5. O', "And words." Marchalian Codex and Aldine, "But." For which the Alexandrine and Complutensian, "The," or "how." Idem. V. 6. O', "As if you might lean." Marchalian Codex, "As." The Alexandrine and Complutensian editions also have the form, which the latter provides for "as." Ibid. O', [the rest is missing]. Marchalian Codex, Curt. Ibid. O', "we trust." But the greater part of the clause is missing. For in the Hebrew truth it follows thus: "Is not this he whose high places and altars Hezekiah has removed; and said to Judah and Jerusalem, Before this altar ye shall bow yourselves?" The same is read in the Hebrew text of 4 Kings xviii, 22, where is added at the end, "in Jerusalem"; nor is it omitted there by the LXX. Therefore others here add: "Is he not that" (Ald. [Alex. and others do not have it. DRACH.]) Ibid. O', "and he shall provide it." Curt. These were formerly missing in the LXX, and had been added from the edition of Theodotion with an asterisk. But in the modern ones of the O' [LXX]...

ISAIAH CHAPTER XXXVII

^D 2. 8. HEBREW VERSION. 2. Eliachim. 8. King of Assur. Libna. VULGATE LATIN. 2. Eliachim. 8. King of the Assyrians. Libnam. AQUILA. 2. * Eliachim. 8. * King of the Assyrians. Labana.

Notes and various readings to chapter XXXV of Isaiah.

Notes and various readings to chapter XXXVI of Isaiah.

Isaiah Chapter XXXVII

SEPTUAGINT. 2. Eliachim. 8. The king of the Assyrians. Lobnan.

THEODOTION. 2. * Eliachim. 8. * The king of the Assyrians. Labana.

[original-script column: see facsimile]

THE HEBREW 9. 11. 13. 14. 22. 23. 24. 25. 27. 29. 30. 33.

THE HEBREW In Greek characters.

9. 11. 13. 14. 22. 23. 24. 25. 27. 29. 30. 33.

AQUILA. * That he had departed from Lachis. 9. And he heard. 11. Behold, you. * Which they did. * And you shall be delivered? 13. [Ana and Gava.] 14. 22. 23. 24. Elatas (pine-trees). 25. 27. Grass of the field. 29. 30. Autophy (spontaneously grown). 33.

HEBREW VERSION TEXT. That he had departed from Lachis. 9. And he heard. 11. Behold you. Which they did. And you shall be delivered? 13. Ana and Ava. 14. And he read it, and he ascended into the house of the Lord. 22. After you he shook his head. 23. You have reproached. 24. His pine-trees. The height of his extremity, the forest. Of his Carmel. 25. I have dug, and I drank waters: and I will dry up with the sole of my feet all the rivers of the fortification. 27. The grass of the field. 29. And your arrogance has ascended to my ears. And I will put my hook in your nose, and my bridle in your lips. 30. Which grow spontaneously. Repullulating. 33. He shall not enter into this city.

VULGATE LATIN. Because he had departed from Lachis. 9. Which when he had heard. 11. Behold you. Which they did. And you shall be able to be delivered? 13. Ana and Ava. 14. And he led them, and he ascended into the house of the Lord. 22. After you he shook his head. 23. You have reproached. 24. Pines. The height of his summit, the forest. Of his Carmel. 25. I have dug, and I drank water, and I have dried up with the sole of my foot all the rivers of the mounds. 27. Hay of the field. 29. Your pride has ascended to my ears. I will place therefore a ring in your nostrils, and a bridle in your lips. 30. Which grow spontaneously. Fruits. 33. He shall not enter this city.

AQUILA. * Because he had moved from Lachis. 9. And he heard. 11. Behold * you. Which they did. * And you shall be delivered? 13. Ane and Gava. 14. 22. 23. 24. Pines. 25. 27. Grass of the field. 29. 30. Sponte nata (spontaneously born). 33.

ISAIAH CHAPTER XXXVII

SYMMACUS. ^A * For he had departed from Lachis. 9. And he heard. 11. Behold * you. Which they did. * And you shall be delivered? 13. He annihilated and humbled. 14. * And he read it, and ascended into the house of the Lord. 22. Behind you he shook his head. ^B 23. 24. Pines. Into the height of his summit into the forest. Of his Carmel. 25. I dug and drank water, and I devastated by the trace of my foot all flowing rivers. 27. Grass of the field. 29. And your arrogance ascended to my ears. And I shall place a ring into your nostril, and a bridle into your lips. 30. From trees. 33. ^C THE SEPTUAGINT. * For he had departed from Lachis. 9. And hearing he turned back. 11. You. Which they did. * And you shall be delivered? 13. He answered and said. 14. * And he read it, and ascended into the house of the Lord. 22. Against you he shook his head. 23. You provoked. The rest, you blasphemed. 24. Of his cypress. Otherwise, the cypresses. Into the height of the mountain of the forest. 25. I dug and I drank water, and I devastated the waters and all the gathering of water. 27. Vacat. 29. And your bitterness ascended to me. And I shall cast a muzzle into your nose, and a bridle into your lips. 30. What grow spontaneously. The remnant. 33. He shall not enter into this city.

THEODOTION. * For he had departed from Lachis. 9. And he heard. 11. Behold * you. Which they did. * And you shall be delivered? 13. 14. * And he read it, and ascended into the house of the Lord. 22. 23. 24. 25. 27. Grass of the field. 29. 30. Spontaneously born. 33. * And into this city * he shall not enter. ^D

THE REMAINDERS OF THE HEXAPLA

THE HEBREW 35. [Hebrew script: see facsimile]

HEBRAIC TEXT VERSIONS 35. And for the sake of David my servant.

VULGATE LATIN 35. And for the sake of David my servant.

AQUILA 35.

Notes and various readings on Chapter XXXVII of Isaiah. V. 1. The LXX, * and so on. Curter from the Bodleian Manuscript of Isaiah. V. 4. The LXX, "King of the Assyrians." The Marchalian manuscript adds "His Lord," which exists in the Hebrew and the Vulgate, "His Lord." So also the Aldine and Complutensian editions. — The LXX, "words of those," Marchalian, "words of those," as the Vulgate, "in sermons." — The LXX, "to your Lord." Marchalian, while the Aldine and Complutensian manuscripts add, but all these things should be marked with an obelos, as the Hebrew only has [Hebrew script], and you shall offer a prayer. Drach. V. 8. A., S., Th., "the king." The same. But there is no doubt that Symmachus also translated it so, nor could he have translated it in any other way. This word was formerly wanting in the LXX, and was added with an asterisk, and it has remained until now. Ibid. The LXX, "Hena." The same. Ibid. The LXX, "and he heard." Marchalian adds, "King of the Assyrians," which seems to have been originally an explanatory marginal note, which subsequently crept into the text. Ibid. A., S., Th., "that he departed," etc. Curter. In the LXX it is held today. V. 9. A., S., Th., "and he heard," etc. Thus one. [All these versions refer to the second] of this verse [Hebrew script], but not to the first. Drach. V. 11. A., S., Th., "thou," with an asterisk prefixed. Curter. But it is held today in the LXX. Ibid. "And" [Greek word]. Thus Drusius from the edition of Procopius on Isaiah, where, however, nothing else is held than the marginal note of the Isaiah manuscript. A., "And." Ibid. A., S., Th., * "and thou" [Greek word]. Curter from the Isaiah manuscript. It is held even today in the LXX. V. 13. A. ["Ana and Ava."] See the notes on IV Kings, chapter xviii. On this place, however, Jerome says: "In the enumeration of the other nations he puts ANA and AVA, which the LXX mixed up by saying Anavegava, and the conjunction 'and,' that is, 'V,' between the two nations, Ana and Ava, they placed in the Hebrew language, so that to the ignorant it might seem one nation or city." [Marchal. as also the Aldine, "Ana." Complutensian, etc. Curter. In the LXX others, "Ana and Ava." Drach.]

CHAPTER XXXVIII

THE HEBREW 1. [Hebrew script] 3. [Hebrew script] 6. [Hebrew script] 8. [Hebrew script] 9. [Hebrew script] 10. [Hebrew script] 11. [Hebrew script] 12. [Hebrew script] 14. [Hebrew script] 15. [Hebrew script]

THE HEBREW In Greek characters. 1. 3. 6. 8. 9. 10. 11. 12. 14. 15.

AQUILA 1. Of dying. 3. * O, I pray, Lord. 6. I will deliver you. 8. 9. 10. ... 11. * Of the living. 12. My generation has ceased. 14. ... 15.

HEBRAIC TEXT VERSIONS 1. To dying. 3. I pray, Lord. 6. I shall deliver you. 8. A shadow by degrees. 9. Writing. 10. In the cutting off of my days. 11. Of the living. With dwellers. 12. It has ceased. My generation. 14. As a crane, a swallow so did I chirp. 15. What shall I say? He has also made it for me? I shall wander all my years over the bitterness of my soul.

VULGATE LATIN 1. Unto death. 3. I pray, Lord. 6. I shall deliver you. 8. Of the dial. 9. Writing. 10. In the half of my days. 11. Of the living. Beyond, and [the] inhabitant. 12. It has rested. My generation. 14. As the young of a swallow, so I did cry. 15. What shall I say? Or what hath he answered me, whereas he himself hath done it? I will recount to thee all my years in the bitterness of my soul.

AQUILA 1. To dying. 3. Alas, I pray, Lord. 6. I shall deliver you. 8. 9. 10. In infirmity and silence of my days. 11. * Of the living. 12. My generation has ceased. 14. As a horse, Agur... 15.

HEZIAH CHAPTER XXXVIII

35. The others, and because of David my servant.

35. The Others, and because of David my servant.

Notae and various readings to chapter XXXVII of Isaiah.

V. 14. 0., [*] and he read etc. Curter. from ms. Jes. In the LXX it is also read. [After "auto" Marchal. has, Aq., Th., Sym., "Hezekiah," with an asterisk. It ought rather to be marked with an obelus, for it is not read in the Hebrew. DRACH.] V. 22. Sym., they shall be, they shall go forth. So the Alex. and Complut. Hebrew and Vulgate, "shall go forth" (the remnants). DRACH. V. 17. 0., and see all the words. But the Hebrew, as the Vulgate, sounds "and see and hear all the words." Marchal. has with Ald. and Complut., and see and hear all the words. DRACH. V. 23. The others, you have blasphemed. Procopius. V. 24. Aq., the cedars etc. The same and Eusebius. Ibid. Otherwise, the, etc. Thus Procopius. DRACH. Ibid. Procopius. Ibid. The same. V. 25. Sym., I have dug etc. The same. V. 27. Aq., grass etc. Curter. from ms. Jes. V. 29. Sym., and the arrogance etc. Procopius. Ibid. Sym., and I will give etc. The same. V. 30. The others, spontaneously. The same. Th., self-grown. Sym., from the trees. The same. Hieronymus, however: Sym., feed on fruit. V. 32. 0., they shall be, they shall go forth. In some it is. And so the Alex. and Complut. Hebrew and Vulgate, exit (remnants). DRACH. V. 33. Th., [*] and into the city etc. Curter. from ms. Jes. From Theodotion it is translated into the LXX. V. 34. 0., and into this city he did not enter. Marchal. adds [it is] in the margin with an asterisk, attributed to Theodotion. DRACH. V. 35. The others, and because of David etc. Drusius from Procopius. V. 37. Hebrew and Vulgate, and went forth (Vulgate, he went out) and went and returned back. 0., and he departed having turned back. And he returned. Marchal. however adds, and he returned. So also Ald. and Complut. DRACH. V. 38. Hebrew and Vulgate, Nesroch, his god. 0., Nasarach. Marchal., Ald. and Complut., his god. The same.

HEZIAH CHAPTER XXXVIII

SYMMACUS. 1. To death. 3. Alas, I pray, Lord. 6. I shall deliver you. 8. [In the horologe.] 9. 10. . . . 11. 12. 14. . . . 15.

THE LXX INTERPRETERS. 1. Until death. 3. Vacat. 6. I shall deliver you. 8. The shadow of the steps. The ten steps. 9. Prayer. The others (scripture). 10. In half of my days. 11. [*] Of the living. 12. My family has ceased. 14. As a swallow, so shall I utter voice. 15.

THEODOTION. 1. To death. 3. [*] Alas, I pray, Lord. 6. 8. 9. 10. . . . 11. [*] Still with the inhabitants. 12. My generation has ceased. 14. As Agur... 15. [*] To him, and he himself has made [the] direction, all my years [*] on account of the bitterness of my soul.

THE HEBREW. 17. 18.

TO THE HEBREW in Greek letters. 17. 18.

AQUILA. 17. 18.

21. 21.

21. On the wound.

VERSION OF THE HEBREW TEXT. 17. Behold, in peace was my bitterness. 18. For the underworld shall not confess Thee, (and) death shall not praise Thee. They that go down to the pit, in Thy truth. 21. On the wound.

VULGATA LATINA. 17. Behold, in peace was my bitterness. 18. For the underworld shall not confess Thee, nor shall death praise Thee. They that go down into the pit, Thy truth. 21. On the wound.

AQUILA. 17. 18.

[Notes and various readings on Chapter XXXVIII of Isaiah.]

V. 1. A., of dying. S., Th., unto death. Eusebius and three MSS which read, the others, unto death. V. 3. O F', O, oh, Lord! Curter. from MS Jes. These, however, are wanting in the O'. V. 6. Thus Curterius reads, the O', I will deliver thee. S., I will rescue thee. A., likewise. V. 8. Jerome: The sign is given, that the sun may return by ten degrees, which we, according to Symmachus, translate into the lines of the sundial. This is followed by Symmachus translating the shadow of the degrees. The complete reading of Symmachus is thus brought forward by Lamb. Bos: I turn back the shadow of the lines (linearum) or it went down on the dial. V. 9. Jerome: I wonder how the Septuagint alone placed "a prayer" in place of the writing, when it is called THEPHELLATH, and not MACHTHIAB, which it is written in this place; otherwise it would consequently be called a prayer, if it were about the present time, and not about the past. It is manifest, indeed, that after his recovered health, rising from his infirmity he wrote this; from which it is not a prayer, but a thanksgiving, for the benefit which he had received. V. 10. One Royal [MS] from Cyril: But the others, in the half of my days... Jerome notes that the LXX read RAME for DAME and A., S., Th. translated, in the infirmity and silence of my days; so that namely some have translated in infirmity, others in silence. Jerome's words are not to be passed over: I said, he says, in my heart in the half of my days; or as Aquila and Symmachus and Theodotion have interpreted, in the infirmity and silence of my days; for which the LXX interpreted "exalted" because of the similarity of the letter, reading RAME for DAME: although some have translated DAME as "blood," so that the sense might be, in the blood of my days, when my gore and my expected destruction was [upon me]. From this, however, a question arises, since A., S., Th. have translated that as "in infirmity and in silence," who are the "Others," the *eteroi*, who according to Cyril interpreted "in half": and who are those who, according to Jerome, have translated "in blood." Certainly we cannot say this regarding the Fifth, Sixth, and Seventh editions, since not even a trace of them is had in such a collection of various interpretations as we exhibit in Isaiah. It is perhaps more likely that both are said to be in reference to the other, both Aquila and [the others].

OF ISAIAH CHAPTER XXXIX.

THE HEBREW. 2. 7.

TO THE HEBREW in Greek letters. 2. 7.

AQUILA. 2. The house of his aromatics. 7.

VERSION OF THE HEBREW TEXT. 2. The house of his treasury. And in all his power. 7. Who go out from thee.

VULGATA LATINA. 2. The house of spices. And in all his power. 7. Who shall go out from thee.

AQUILA. 2. House of his spices. 7.

[Notes and various readings on Chapter XXXIX of Isaiah.]

V. 2. Procopius, *and the house of spices* Aquila said, and Symmachus. Now Gaza among the Persians signifies wealth. Here, as Drusius has already noted, Curterius errs, who thinks the following word, *Gaza*, is a reading of Symmachus. Ms. Jes. in the margin, A., S., of the aromatics. Jerome: *And he showed them according to the Septuagint the house NECHOTHA*, for which Symmachus translated, *of his aromatics*, and the treasures of silver and gold, and of odoraments, and of the best ointment: which is written in Hebrew, *good oil*: and all the treasures of the vessels of Gaza, or, as it is read there, *of his vessels*. Gaza [entries preserved].

SYMMACUS.

THEODOTION.

SYMMACUS.

Notes and various readings on Chapter XXXVIII of Isaiah.

V. 11. ^A, *of the living*. Curter. from the MS. of Isaiah, whence it is carried over also into the LXX, and is held today. Ibid., [Θ], *yet with* etc. The same. It is absent today in the LXX Interpreters. (In the Roman edition these are marked. That *with those who dwell* Cyril does not have. Among Procopius concerning Theodotion, it is ascribed to the margin with an asterisk, and that is added in some books, and for *me* in other books there is *I failed*, which Procopius has in the text. [DRACH.])

V. 12. ^A, *my generation ceased* etc. The same. In the text of the Marchalian codex, now of the RR. PP. Jesuits, it is read *I failed from my kindred*. But in the margin *my generation*. There, that *I failed*, is an emendation of the text of the [O'].

V. 14. Jerome: "For the chick of a swallow, or swallow, as the LXX translated, it is written in Hebrew, SUS AGOR, which Aquila translated as *horse Agor*; Theodotion, SIS AGUR; for the middle vowel letter VAU, if placed between two SAMECHs, is read SUS, and is called horse; if IOD, it is read SIS, and is called swallow. But Symmachus translated it thus: *As an enclosed swallow, so will I sing*. Which word AGOR is also read in Jeremiah, where it is written: *The kite in the heaven knoweth her time: the turtledove and the swallow and the stork have kept their times* (Jerem. viii, 7). [The triple reading is thus exhibited by L. Bos: Aq., Th., Sym., [DRACH.]]

V. 15. [Θ], *unto me, and he himself* etc. Curter. from the MS. of Isaiah. In the LXX these are altogether perplexed.

V. 17. [Θ], *behold unto* etc. The same. Furthermore, these are absent in the [O'].

V. 18. *Another*, *for neither shall Hades* etc. The same without the name of the interpreter. It seems to be Symmachus'.

Ibid. etc. The same.

V. 21. [A., Σ., Θ.], *unto the ulcer*. Jerome: "The Hebrews say that the word SIIN, which the LXX passed over, sounds an ulcer, not a wound. For Aquila, Symmachus, and Theodotion translated it *ulcer*, which they intend to be understood as the king's disease: to which are considered contrary whatever things are sweet, whether taken in food or applied to the body. Therefore, that the power of God might be shown, health was restored through harmful and adverse things. Others suspect SIIN not as an ulcer, but an apostema: when the swelling body is filled with cooked and rotting pus." Our most ancient manuscript codex has SIN twice. [Euseb., *and the others*... (which is healed by means of the mass). [DRACH.]]

* And in all his power.

Notes and various readings on Chapter XXXIX of Isaiah.

V. 7. [Θ.], *who shall come* etc. The same. These are also absent today in the LXX.

ISAIAH CHAPTER XL

[original-script column: see facsimile]

1. Comfort ye, comfort ye my people, saith your God. 2. Speak ye to the heart of Jerusalem. 3. The voice of one crying. Make straight in the wilderness a path for our God. 4. Into the plain. 7. For the spirit of the Lord hath blown upon it. Surely the people is grass. 8. The grass hath withered, the flower hath fallen. But the word of our God shall stand forever. 9. Get thee up upon a high mountain, thou that evangelizest Sion; exalt thy voice with strength, thou that evangelizest Jerusalem. 10. And his arm. 11. He shall feed his flock. Lambs. And he shall carry them in his bosom. 12. Who hath measured the waters in his palm? In a triple measure.

VERSIONS OF THE HEBRAIC TEXT: 1. Comfort ye, comfort ye my people, saith your God. 2. Speak ye to the heart of Jerusalem. 3. The voice of one who crieth. Make straight in the desert the paths of our God. 4. Into the valley. 7. For the spirit of the Lord breathed into it. Truly the people is hay. 8. The herb hath withered, the flower hath fallen. The word, however, of our God abideth eternally. 9. Ascend to a high mountain, thou that evangelizest Sion; exalt in strength thy voice, thou that evangelizest Jerusalem. 10. And his arm. 11. He shall feed his flock. Lambs. He shall carry them in his bosom. 12. Who hath measured the waters in his palm? In a ternary measure.

VULGATE LATIN: 1. Comfort ye, comfort ye my people, saith your God. 2. Speak ye to the heart of Jerusalem. 3. The voice of one crying. Make straight in the solitude the paths of our God. 4. Into the level ways. 7. For the spirit of the Lord hath blown upon it. Truly the people is hay. 8. The hay hath dried up, and the flower hath fallen. But the word of our Lord abideth for ever. 9. Ascend thou, who evangelizest Sion; exalt in strength thy voice, thou who evangelizest Jerusalem. 10. And his arm. 11. He shall feed his flock. Lambs. And he shall lift them in his bosom. 12. Who hath measured the waters in his palm? With three fingers.

AQUILA: 1. 2. 3. The voice of one calling. 4. Into the plain. 7. The people is leek. 8. The leek hath withered, the flower hath fallen. 9. Ascend to a high mountain, thou that evangelizest Sion, and exalt strongly thy voice, thou that evangelizest Jerusalem. 10. * His. 11. Lambs. * And he shall carry them in his bosom. 12. * Who hath measured the waters with his * finger? In triplicate.

ISAIAH CHAPTER XL.

SYMMACUS.

1. Comfort, comfort my people, saith your God. 2. Comfort the heart of Jerusalem. 3. Make level in the trackless way a path for our God. 4. In a plain. 7. * For the spirit of the Lord blew upon it. * Truly the people is grass. * And the flower fell. But the word of our God shall stand forever. 9. [Thou that] evangelizest Sion . . . evangelizest Jerusalem. 10. * His. 11. He shall feed his flock. * And in his bosom he shall carry [them]. 12. * His. In a third.

LXX INTERPRETERS.

1. Comfort, comfort my people, saith God. The rest: Comfort, comfort my people, saith your God. 2. ǂ Priests: speak to the heart of Jerusalem. 3. The voice of one crying. Make straight the paths of our God. Another, through the trackless [place]. 4. Into the plains. 7. Vacat. Vacat. 8. The grass withered, and the flower fell. But the word of our God abideth forever. 9. Get thee up onto the high mountain, thou that evangelizest Sion; lift up thy voice in strength, thou that evangelizest Jerusalem. 10. And the arm. 11. He shall shepherd his flock. Lambs. Vacat. 12. Who hath measured the water with his hand? A handful.

THEODOTION.

1. 2. 3. 4. In a plain. 7. * For the spirit of the Lord blew upon it. * Truly the people is grass. 8. * The grass withered, [and] the flower fell. 9. [Thou that] evangelizest Sion . . . evangelizest Jerusalem. 10. * His. 11. 12. * His.

Notes and various readings on Chapter XL of Isaiah.

V. 1. And the rest, *comfort, comfort O my people*, etc. So Procopius. Jerome, however, says: "According to the other interpreters, others are commanded to comfort the people of God and Jerusalem alike."

V. 2. *Speak comfort*, etc. Procopius. (*) In the LXX, the word *priests*, which does not exist in the Hebrew, is marked with an obelus in Jerome’s edition: *Sacerdotes*.

V. 3. Aquila: *The voice of one calling*, etc. The same Procopius. Ibid. Symmachus: *Make smooth*, etc. Procopius. But Curter notes in the margin: *by the impassable way*.

V. 4. In Curter’s edition, *plains* is missing from the text; but it is noted in the margin. [Regarding the LXX], read *the plains*. Symmachus and Theodotion and Aquila: *into a plain*, [but] the Greek [uses] the term *plains*—alike to the others, where it speaks of the edition of the LXX in the Hexapla, corrected according to other interpreters.

V. 7. Curter, from the MS of Isaiah: *[and] Theodotion: that the spirit of the Lord blew upon it; truly the people is grass: the grass withered, the flower fell.* That these things were marked with asterisks is confirmed also by Jerome: "That which is marked with asterisks, because the spirit of God blew upon it [and] truly the people is hay, the hay withered, the flower fell; [it] has been added from the Hebrew and the edition of Theodotion." From which it is manifest that it was either omitted by the LXX, or gradually abolished through the fault of scribes, since both the prior and subsequent verse end in the same word [homoeoteleuton]. Therefore, or from the repeated word *grass* (χόρτος), Jerome thinks these things were omitted in the LXX; which is probable.

Ibid. Aquila: *a leek/grass*, the people. Procopius.

V. 8. Ibid. [The grass withered]. The same. Ibid. Symmachus: *And the word*, etc. The same.

V. 9. Aquila: *[Thou that bringest] good tidings upon the high mountain*, etc. The same. Jerome: "Moreover, the Hebrew [text] and the other interpreters place [it] in the feminine gender, as they say, *thou who evangelizest Sion*, and, *thou who evangelizest Jerusalem*."

V. 10. Curter, from the MS of Isaiah: *the Γ' (third/Septuagint?)*, *his*, which word was missing in the LXX. [It is still missing in the Vat. codex; but the Alex. has it. - DRACH.]

V. 11. *The flock*, etc. Eusebius and one codex of the Kingdoms. Ibid. Aquila: *lambs*. Procopius. Ibid. *And in the bosom* etc. Curter, from the MS of Isaiah. It is marked with an asterisk because it is missing in the LXX.

V. 12. Aquila: *Who has measured*, etc. Jerome: "In that [place] where we translate: *Who has measured the waters with the palm of his hand?* Aquila translated: *Who has measured the waters with the smallest finger?* For this is what *likhanos* sounds like; namely, so that it is not with the whole hand, but with the small finger, which is commonly..."

(*) That the remaining interpreters also translated the first two verses of the chapter is attested by the same Procopius; for to the version of Symmachus he adds: *and the others agreed*. That is, with whom the rest agreed. The same person notes to the word of the LXX, *priests/sacerdotes*, that it is to be marked with an obelus. And it is indeed marked with an obelus in the Vatican codices. — DRACH.

HEBREW CHAPTER XLI

TO THE HEBREW. TO THE HEBREW in Greek letters. AQUILA. 1. Be silent before me, O islands.

VERSION OF THE HEBREW TEXT. VULGATE LATINA. AQUILA. 1. Be silent before me, O islands. 1. Keep silence before me, O islands. 1. Be silent before me, O islands.

^A

Notes and various readings on chapter XL of Isaiah. ^B ...that they call, the whole vastness of the waters is weighed. Our Martianæus reads: For this sounds like *lichas*. And so it is also held in a very ancient Sangermanensis codex. But the word *lichanos* signifies the little finger more aptly. Regarding the LXX, after the word *cheiri*, Curterius notes from the Marchalian manuscript, [mark x in text] of the F', *autou*.

Ibid. Jerome: "For the 'fist,' which in the comprehension of the earth the LXX have translated, in the Hebrew it is written *SALIS*, which Symmachus translated as *triton* [third part], and Aquila as *trissomon*; and we, that we might make it clearer, translate it as 'three fingers': for it signifies the mass of the earth and the heights of the mountains and hills, which as if with three small fingers and a pair of scales he has weighed in a small moment; through which the majesty of God and the power of the Creator are demonstrated." The word of Aquila *trissomon* is not free from the suspicion of error. The Sangermanensis manuscript has *TRICCWM*.

V. 13 and 14. Jerome brings forward this interpretation of Symmachus in Latin thus: "Who has prepared etc." [We have added the Greek of Symmachus's version of verse 13 from Lambert Bos, who also exhibits his version of verse 14, in these words: *Sun tini ebouleusato, kai ennoian edoken auto, kai edidaxen auton ten hodon kriseos*; To v. 13 Montfaucon appended what is ostensibly a version of Symmachus, but it seems to have been made into Greek on his own initiative; afterwards, with his strength failing, dots follow. In the text of the LXX, for *sumbibase*, Marchal., Ald., and Complut. have *sumbibasei*.—To the second *ton LXX* in v. 14, Lamb. Bos has: Sym., *egnōrisen*. DRACH.]

V. 15. Jerome: "The islands also are reckoned as spittle, or as Symmachus and Theodotio, placing the Hebrew itself [render] *sicut Doc quod decidit*; for which Aquila translated *lepton ballomenon*." Now the Hebrews say that by this word a most tenuous dust is signified, which, with the wind snatching it, is often cast into the mouth, and is felt rather than seen. Therefore, the most minute particles of dust, and nearly invisible ones, are called by this word, which perhaps Democritus with his Epicurus calls "atoms." [Sym. and Theod., *hosei ōx ekpipton*. From L. Bos. And also the Hebr. has *dac*, 7 with the vowel patah. DRACH.]

V. 17. Of the F', *autou*. Curter. from the Jes. manuscript. V. 25. A., *homoiosomai* etc. The same [person], who has at Th., S., *homoiosomai*, [is] mistaken. V. 27. S., *dia ti legeis* etc. The same. Procopius. [But the reading of the *reliqui* [others] does not pertain to *ou peinasei*, but to *ou kopiatsei*, Vulg., "nor shall he labor." For Procopius and Origen hand it down thus, *anti de tou, ou kopiatsei, ou exelythē phasin hoi loipoi*. DRACH.] V. 30. A., *skandalisthēsontai* etc. Curter. (*) This reading of Symmachus is also to be attributed to the remaining interpreters; for Procopius adds: *kai hoi loipoi symphōnōs*. DRACH. ^C

ISAIAH CHAPTER XLI

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2. As dust. 3. 4. 5. 6. They have drawn near and have come. One will help his neighbor, and to his brother he has said. 7. Good for the glue. 8. 9. Seed of Abraham my beloved. 15. I am the Lord your God. I have helped you. 14. Fear not, worm of Jacob. 15. You who are dead, Israel. 16. * Holy One of Israel. 16. He shall carry them away. And a whirlwind. And you shall rejoice in the Lord and in the Holy One of Israel. You shall boast.

VERSIONS OF THE HEBREW TEXT. VULGATE LATIN. AQUILA. And nations. 2. To his face. As dust. As driven straw. 3. He shall not enter. 4. Calling generations from the beginning. 5. They feared. They drew near and came. 6. A man shall help his neighbor; and he shall say to his brother. 7. Good for the glue. 8. And you, Israel, my servant. Seed of Abraham my friend. 9. And his chosen ones. My servant. 13. I am the Lord your God. I have helped you. 14. Fear not, worm Jacob. You few men of Israel. Holy One of Israel. 16. He scatters them, and the wind shall take them away. And a whirlwind. And you shall exult in the Lord in the Holy One of Israel. You shall be praised. 2. In his sight. As dust. As straw snatched by the wind. 3. He shall not appear. 4. Calling generations from the beginning. 5. And they feared. They drew near and approached. 6. Each one shall help his neighbor, and shall say to his brother. 7. Good for the glue. 8. And you, Israel, my servant. Seed of Abraham my friend. 9. And from his far-off ones. My servant. 13. I am the Lord your God. I have helped you. 14. Fear not, Jacob. You who are dead from Israel. Holy One of Israel. 16. You shall scatter them, and the wind shall take them away. And a whirlwind. And you shall exult in the Lord in the Holy One of Israel. You shall rejoice. 2. As dust. 3. 4. 5. They drew near and came. 6. A man with his neighbor shall help, and to his neighbor he said. 7. Good for the glue. 8. Seed of Abraham my beloved. 9. 13. I am the Lord; your God. I have helped you. 14. Fear not, worm Jacob. Dead are the men of Israel. * Holy One of Israel. 16. He shall take them away. And a whirlwind. And you shall exult in the Lord, and in the Holy One of Israel. You shall be glorified.

Isaiah, Chapter XLI

SYMMACUS. And nations. 2. In his presence. As dust. 3. 4. 5. 6. 7. Good is it for gluing. 8. Semen of Abraham my friend. 9. Of his arms. 13. I * Lord : your God. I helped you. Fear not, worm of Jacob. Number of Israel. * Holy One of Israel. 16. He shall winnow them, and the wind shall take them away. And you shall exult in the Lord, and in the Holy One of Israel. You shall be praised.

LXX INTERPRETERS. For the princes. 2. Conversely. As dust. Otherwise, into earth. As stubble cast out. 3. Vacat. 4. Who calls it from the generations from the beginning. 5. Vacat. They have drawn near and come. 6. ...and to help his brother, and he shall say. 8. But you, Israel, my servant. Semen of Abraham, whom I loved. My child. The rest, my servant. Small-in-number Israel. Israel. 16. ...shall take them away. And a storm. But you shall rejoice in the Holy One of Israel. And they shall exult.

THEODOTION. 2. To his face. As dust. Expelled. 3. * He shall not come. 4. Who calls generations from the begin- ning. 5. * And they were struck with amazement. 13. I * Lord : your God. I helped you. 14. Fear not, worm of Jacob. Dead of Israel. * Holy One of Israel. 16. ...take them away. You shall boast.

HEXAPLA REMNANTS

THE HEBREW. 17. ^A ... 18. ... 19. ^B ... 21. ^C ... 22. ... 25. ... 29. ...

HEBREW BIBLE TEXT 17. The afflicted and needy looking for ^A waters, and there are none. 18. Waters. 19. In the desert an elm, and a pine, and boxwood together. 21. Make your strengths draw near. 22. To us. Former. 25. I raised up. 29. Behold, all of them are iniquity, ^B nothing is their operation: wind and empty are their molten images.

VULGATE LATIN. 17. The needy and poor seek ^A waters, and there are none. 18. Of waters. 19. In the desert a cedar, and a thorn, and a myrtle, and an olive wood. 21. Bring if you have anything strong. 22. To us. Former. 25. I raised up. 29. Behold, all are unjust, and vain are their works: wind and empty are their idols.

AQUILA 17. ^A ... 18. ^B Of waters. 19. In the unpassable, an elm and pine and boxwood. 21. Bring forward your ^C strengths. 22. To us. 25. ^D ... 29. ...

Notes and various readings on chapter XLI of Isaiah

V. 1. A., be deaf, etc. Eusebius and Procopius. Ibid. The Seventy, and the nations. Procopius. Ibid. The Seventy, be renewed, innovamini. Drusus well observes that the LXX read [Hebrew: ד], a daleth for a resh. On "to them," let them exchange strength, notes Procopius, DRACH. V. 2. before him, etc. Curter, from an ms. of Isaiah. Ibid. Aquila, Symmachus, Theodotion, as dust. Curter. [Curter thus edited the reading of the three: the Seventy, into dust; Procopius however: the elders also translate "into," in; but the Hebrew truth carries [Hebrew: כ], as; Vulgate, as if. DRACH.] Ibid. The Seventy, things to be done. The same. V. 3. The Seventy, *not exists. The same. In the LXX it is not contained. V. 4. Theodotion, the good, etc. The same. V. 5. Theodotion, *and were struck with amazement. The same. But it is omitted in the Seventy. Ibid. Aquila, approached, etc. The same. V. 6. Aquila, a man with his neighbor, etc., read as companion, as above very often. V. 7. The same. Theodoret however thus has: And a small part indeed, which was between them, he recognized the difference. V. 8. Curter. Ibid. Etc. Eusebius: who has it: but some mss. beloved. [We warn again that in the Old Testament Abraham is written with the asper spirit. Pasor, in the treatise, "The Etymology of proper names": <Note that in the Greek O.T. version Abraham is always written with the asper spirit. DRACH.>] Procopius. Ibid. The same. V. 13. Aquila, Symmachus, Theodotion, *Lord. Curter. Ibid. The same. V. 14. The Seventy, fear not, etc. The same. See Jerome on this place. Ibid. Aquila, those who died, etc. Procopius. [In some Cyril, fear not, Jacob worm, little Israel. St. Jerome shows that "worm" (scolex), which the Hebrew text has, is from other editions. The same Holy Father with Aq. and Theod. reads [Hebrew: מתים], "dead," which is now massoretically pointed [Hebrew: מְתֵי], "men," or "throng"; and Scholz well renders it in German, "little people." It must be noted that the construct state of the noun plural [Hebrew: מֵתִים], "dead," is never otherwise than [Hebrew: מְתֵי], and is found only in Is. xxii, 2. Ps. cxliii, 5. Lam. iii, 6. DRACH.] Ibid. The Seventy, Holy One of Israel. Curter, from an ms. of Isaiah. V. 16. Etc. The same. Ibid. Aquila, and I will boast. The same.

(*) But surely Procopius is different, whose words are these: So that he attributes the same version to both Aquila and Theodotion. Eusebius however says: According to Theodotion: be deaf and be silent. i.e., according to Theodotion to become mute and to be silent. DRACH.

SYMMACUS.

17. 18. [*] Of waters. 19. In the untrodden land, a cypress, elm, and box tree. 21. Bring into the midst your strong ones. 22. To us. The former. 25. I will raise up. 29.

THE LXX INTERPRETERS.

17. The poor and needy will seek water, and there shall be none. 18. [*] Of waters. 19. Into the dry land, a cedar and box tree, a myrtle and cypress, and a white poplar. 21. Your counsels have approached. 22. To you. The former. 25. I raised up. 29. For there are those who make you, and those who lead you astray in vain. Another: The unjust, and vanity are those who fashion you.

THEODOTION.

17. The poor and needy shall seek water, and there shall be none. 18. [*] Of waters. 19. 21. Approach your strongholds. 22. To us. The ancient things. 25. 29. Behold all of them are unjust, wind and vanity is their molten image.

SYMMACUS.

17. 18. [*] Of waters. 19. Into the pathless land, a cypress, elm and box. 21. Bring forth into the midst your strong ones. 22. To us. The first. 25. I will raise up. 29.

THE LXX INTERPRETERS.

17. The poor and needy: for they shall seek water, and there shall be none. 18. [*] Of waters. 19. Into the waterless land, a cedar and box, a myrtle and cypress, and the poplar. 21. Your counsels have approached. 22. To you. The prior. 25. I raised up. 29. For they are they who make, and the vain who make you go astray. Another: ...unjust, and vanity are those who fashion you.

THEODOTION.

17. The poor and needy shall seek water, and there shall be none. 18. [*] Of waters. 19. 21. Bring your strongholds. 22. To us. The ancient. 25. 29. Behold, all of them are unjust, wind and empty is their molten image.

Notes and various readings ad cap. XLI of Isaiah.

Ibid. Aquila, Symmachus, and you shall rejoice, etc. The same. Ibid. Aquila, Theodotion, you shall boast, etc. The same. [Procop. here, improperly; for the Hebrew text has "you shall rejoice," as the Vulgate translates. DRACH.] V. 17. The LXX, The poor, etc. The same. (*) V. 18. Some manuscripts, Of waters. The same. Formerly it was missing in the published editions of the LXX, but it has been restored from the three interpreters. The same. Jerome on this place has: "According to the Hebrew and the other interpreters, cedar, setta, and myrtle, and the wood of the olive, and fir, and elm, and box together." Which varieties of trees signify the diversity of spiritual grace. And because the nature of these is known to all, let us discourse only of the *setta* in Hebrew, which Theodotion translated as *thorn*. Moreover, it is a genus of tree born in the desert, having the likeness of white thorn, from which all the wooden instruments of the altar and tabernacle were made, which are called *settim*: which wood is incorruptible and very light, surpassing all woods in both strength and luster, as well as beauty. But the former kinds of woods, for which we do not have a Greek interpretation, namely, cedar, setta, and myrtle, respond to the Hebrew words: ארז, שטה, והדס. V. 21. Aquila, "Approach the strongholds," etc. Thus from Theodoret, Procopius, and mss. (**) V. 22. Some manuscripts, to us. Curter. Ibid. The same. V. 25. Jerome: "These things which I say I have done according to the prophetic custom, as if they were already past; or according to Symmachus, I promise them as future; no one of the demons and idols can predict." V. 29. "Another," ... "unjust and vanity," etc. Curter brings forward the reading without the name of the interpreter from the Jes. manuscript, and it is, as it would seem, of Symmachus, who proposes *vanity* for Ps. CV, 40. Curter incorrectly [proposes] *unjust* for *unjust*. The same person also brings forward the following reading of Theodotion. [Through the usual and excessive haste, Montfaucon has truncated the reading of Symmachus, which is as follows in the Marchal codex: "Behold all [Heb. and Vulg., none - Vulg., vain - are their works] wind and empty..." For the last stich of the LXX, Marchal has in the text, "Unjust and vanity are those who fashion you." The Roman edition: "In some very old manuscripts it is, (al., ...)". DRACH.]

(*) This version of Theodotion is also attributed to the other interpreters by Procopius. DRACH. (**) In the text of Procopius itself, in that place, *the strongholds* [is substituted for] *the ossuosities* (quasi, bony-nesses), which reading corresponds more accurately, and indeed according to the custom of Aquila, to the Hebrew *atzmoteykem*. But it is worth the effort to bring forward the very words of Procopius: *strongholds* (thus in the text of Procopius himself p. 462, and the reading *ossuosities* is noted in the margin only by Curter). Theodoret... DRACH.

REMAINS OF THE HEXAPLA. CHAPTER XLII OF ISAIAH

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ISAIAH CHAPTER XLII

SYMMACUS. 1. 2. ..... 3. And smoking flax. 4. 5. And those proceeding upon it. 6. 8. And my praise. 9. And new things I announce. Before they spring up, I will make them heard to you. 10. 11. Let them shout. 13. The Lord shall go forth as a mighty man, as a man of war. 14. 15. ✼ I will lay waste mountains and hills, and all their grass ✼ I will wither.

LUX INTERPRETES (LXX). 1. Jacob my servant, I will take hold of him; Israel my elect, my soul has received him. Another: whom my soul has chosen. 2. Nor shall he faint. 3. And smoking flax. 4. He shall shine and shall not be broken, until he establishes judgment upon the earth. And in his name shall the Gentiles hope. The others: and in his law shall the Gentiles hope. 5. Them that walk upon it. 6. For a covenant. The others: for a covenant. 8. My virtues. 9. And new things which I announce. Before they are announced, they have been made manifest to you. 10. A hymn. The others: a song. 11. Rejoice. A desert and its villages. The others: a desert and its cities. 13. The Lord God of hosts shall go forth, and shall crush war. 14. I have kept silence. 15. ✼ I will lay waste mountains and hills, and all their grass ✼ I will wither.

THEODOTION. 1. Behold my servant, I will take hold of him, and my elect, in whom my soul is well pleased. 2. 3. And smoking flax. 4. He shall not be darkened and shall not run, until he establishes judgment on the earth. 9. And new things I announce. Before they sprout. 15. ✼ I will lay waste mountains and hills, and all their grass ✼ I will wither.

Notes and various readings on Chapter XLII of Isaiah.

V. 1. ^A ἰδοὺ ὁ παῖς μου etc. Curter. from the Jes. ms. Eusebius in *Demonstr. evang.*: "According to the Seventy, Jacob is indicated, and the name of Israel; and among the other interpreters it is passed over in silence, since it is not found even in the Hebrew." 1. "My servant, I will take hold of him; my elect. Behold my servant whom I have chosen; in whom my soul is well pleased." The Heb. and the others, and in the law. The Hebrew also, and the others, instead of "nations," say "islands." And instead of "name," "law." For the other interpreters called the covenant a "compact."

V. 3. ^B *Linum fumigans*, or as others have translated, *obscurum atque tenebrosum* [obscure and dark] it will not extinguish. [St. Justin for *linum* has *fumigantem*, as also it is read in St. Matthew XII, 20. DRACH.]

V. 4. ^C Aquila, Theodotion, *non obscurabit* [will not darken] etc. Jerome.

V. 5. Symmachus, *et the things that proceed* etc. Procopius. [Procopius somewhat differently DRACH.]

V. 6. Theodoret on Psalm XCV, v. 5, dealing with this passage of Isaiah says:

V. 8. Hebrew and Vulg., *and my glory I will not give to another*. LXX, *τὴν δόξαν μου ἑτέρῳ οὐ δώσω*. The Stridonian Presbyter discourses here equally beautifully and piously: "For he did not say, 'I will not give my glory to any,' for if he had said that, he would have excluded the SON, but, 'my glory I will not give to another,' besides You, to whom I have given, to whom I am about to give. Whence I vehemently admire the propriety of Holy Scripture, that the word *aher* (other) all the interpreters translated with a consonant voice as *alterum* [another], who are accustomed to differ in many other things."

Ibid. Aquila, *and the hymn* etc. Procopius, and Jerome, who adds that *all with a consonant voice translated it as ANOTHER, which refers to the preceding word.*

V. 9. Aquila, *and new things* etc. Curter. from the Jes. ms. Ibid. Aquila, *before they sprout* etc. The same, who for Symmachus instead of *—* has indeed correctly *ἀναγγεῖλαι* [to announce]. The Jes. ms. has in the text, as also the Alex., and notes that, "When you see the Three and Theodotion, Aquila, it is clear that the amanuensis read *r* for *s* and of his own accord added *oi*. For rashness is the sister of ignorance and half-learning. It must therefore be read with Curter, Theodotion, *ἀναγγεῖλαι*."

ἀναγγεῖλαι*.

SYMMACUS.

17. They shall be put to shame with confusion who trust in graven images.

19. And who is blind, if not my servant, and deaf as my messenger? Who is blind as the perfect one, and deaf as my servant?

20. You have seen many things and will not keep them; your ears are opened [1. your] and you will not hear.

21. The Lord desired to justify him, to magnify the law and make it glorious.

25. And the force of war.

LXX INTERPRETERS.

17. Let them be put to shame with confusion who trust in graven images.

19. And who is blind but my children, and deaf except those who rule over them? And the servants of God were blinded.

20. You have seen many things, but did not keep them; your ears were opened, and you did not hear.

21. The Lord God took counsel, that he might be justified and magnify praise.

25. And war prevailed against them. And those who were setting them on fire.

THEODOTIO.

17.

19.

20.

21.

25. And the force of war. And he set them on fire.

Notes and various readings for Isaiah chap. XLII.

Procopius confirms this correction, as he writes thus: *Symmachus says, before declaring these things I will make them heard by you.*—In the preceding Symmachian reading, that error is instead of... [DRACH.]

V. 10. *The rest*, a song. Procopius.

V. 11. *A.*, let them lift up. *S.*, let them exalt. Curter wrongly refers these Aquila and Symmachus interpretations to the following word *vau*, which corresponds to the Hebrew *’r* (light), and Drusius follows him. It is indeed certain that these refer to the word *’r* (praise). For Aquila is accustomed to translate *’r* (to lift up), and Symmachus [is accustomed] to translate *’r* (to exalt).

V. 14. *The rest*, a desert, etc. The same and Eusebius.

V. 15. *S.*, the Lord as powerful, etc. Procopius.

V. 15. *A.*, I have been silent. The same.

V. 15. *S., Th.*, I will desolate, etc. The same. This reading indeed, from *S. Th.*, translated into the *LXX*, is present in modern editions. [The Marchal codex has this whole verse in the margin, ascribed to Sym. and Th., under an asterisk Prooep., etc., as they follow here in the Vatican text. DRACH.]

V. 16. *The LXX*, I will do these things. Others, Ald., Complut., add, *to them*, and Blessed Jerome in the *LXX*, *to them*. Doubtless they interpreted *’sh* (to do), in the sense of *’sh* (to bring/make). Thus also some of the Hebrews and Grotius. [DRACH.]

V. 17. *S.*, they shall be put to shame, etc. Procopius. [From the same Procopius this reading is to be attributed to Aquila and Theodotion alike, unless for *shall be put to shame* they have the imperative; Aquila [has] *let them be put to shame*, but Theod. [has] *let them be put to shame*. DRACH.]

V. 19. *S.*, and who is blind, etc. The same. [Among Symm., for *my servant* Schleusner wishes to substitute *Lord's servant*. *MOU* and *KROU* could easily be interchanged in ancient codices. *In the other codices, in Complut. and in Procopius, after my servant* are added *my children*, and to some ll., S. Jerome in the *LXX*, *who is blind, unless who received?* "Received" is a manifest error for "receded". DRACH.]

V. 20. *S.*, you have seen many things, etc. The same.

V. 20. Ibid. Heb. *r’h*. But according to *Keri*, *r’h*, which is, "by seeing". For *opened* (plural), Marchal [has] *opened*. [DRACH.]

V. 21. *S.*, the Lord desired, etc. Procopius. [For *took counsel*, Marchal., Ald., Complut. and others, LXX apud S. Hieron., *willed*. DRACH.]

V. 23. Complut., what according to S. Jerome sounds thus: *who may hear this and know future things*. Heb. and Vulg., *hear this, attend and listen to future things*. [DRACH.]

V. 24. *LXX*, to whom? Other editions and the greater part of the codices, *to whom?* And so among SS. Jerome and Cyprian, *to whom?* Heb. and Vulg., *to whom?* The same.

V. 25. *A.*, and the force, etc. Curter ex ms. Jes.

Ibid. *Th.*, and he set them on fire, etc. Id.

REMAINING FRAGMENTS OF THE HEXAPLA: ISAIAH CHAPTER XLIII

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THE REMAINS OF THE HEXAPLA: ISAIAH CHAPTER XLIII

SYMMACUS. 2. They shall not burn you. 3. 7. 9. Let them make us to hear. 11. * I: I am the Lord. 12. 14. 15. I am the Lord your Holy One, the creator of Israel, your king. 16. * That. 18. Do not contemplate. 19. For behold I. 20. Sirens. 21. My hymn. 22. Neither did you call upon me, Jacob. You became weary towards me. 23. I did not subject you to slavery.

LXX INTERPRETERS. 2. I am with you. You shall not be burned. 3. And Seven. The others, and Saba. 7. For in my glory I formed him. The others, and for my glory I created him. 9. He shall announce to us. 11. * I am God. 12. I have reproached. The others, and caused to hear. 14. Fleeing. In ships. Another, in vessels. 15. I am the Lord God your Holy One, who manifested Israel as your king. 16. Thus. 18. Do not reason. 19. Behold I. 20. Sirens. And daughters of ostriches. The others, and ostriches. 21. My virtues. 22. Not now have I called you, Jacob. Nor did I cause you to labor. Others, you have labored in me. 23. I did not make you serve.

THEODOTION. 2. I am with you. 3. 7. 9. Let them make us to hear. 11. * I: I am the Lord. 12. 14. ... 15. 16. * That. 18. 19. For behold I: 20. Thannim. 21. 22. And you did not call upon me, Jacob. 23. I did not subject you to slavery.

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24. [Thou] hast burdened me with thy sins, 24. 25. I, I am he [that] 25. [I am, I am he. 25. I, I * he.] 27. And thou didst interpret [thine] 27. 28. 28.

HEBRAIC TEXT VERSION. 24. In thy sins thou hast burdened me. 25. I, I am he. For my sake, and of thy sins (I will not remember.) 27. And thy interpreters. 28. In blasphemy.

VULCATA LATINA [VULGATE]. 24. In sins thou hast burdened me with labor. 25. I am, I am he. For my sake, and of thy sins (I will not remember.) 27. And thy interpreters. 28. In blasphemy.

AQUILA 24. 25. I, I * he. 27. And thy interpreters. 28.

Notes and various readings on chap. XLIII of Isaiah. V. 2. Ms. Jes., Θ. similar to the LXX. Ibid. 'A., shall not burn, etc. The same. [Thus also Procop., which must be said of almost all the readings of the Marchal codex. Montfaucon wrongly applied the versions of Aquila and Symmachus to this clause, for they pertain to these LXX, Hebrew, and Vulgate, "and the flame shall not burn thee," as Drusius correctly indicates. DRACH.] V. 2. The rest, and Saba. Jerome: "For Syene, the other interpreters have placed SABA, from whence was the queen of the South, who came to hear the wisdom of Solomon." V. 7. The rest, and to his glory etc. Procop. V. 9. Σ., Θ., let them hear etc. Ms. Jes. V. 11. The Seventy, I. The same, so that it signifies that that voice is repeated twice by other interpreters, as in the Hebrew, while on the contrary the LXX have it once. V. 12. The rest, and I heard. Eusebius and Procop. V. 14. Jerome: "I have removed all her bars, which in Hebrew are called BARIHIM, and which Theodotion has interpreted as strong." Ibid. Another, in ships. Curter. from ms. Jes., without the name of the interpreter. V. 15. Σ., I the Lord etc. Procopius. V. 16. 'A., Σ., Θ., that. Curter. from ms. Jes. V. 18. Σ., do not think. Procop. V. 19. The Seventy, that lo I. Curter. V. 20. Jerome: "For dragons, which only Theodotion, as it is written in the Hebrew, called Thannim, the rest have interpreted as Sirens, portentous animals, which with sweet and deadly song used to cast down sailors to be torn apart by Scyllaean dogs," Curter., Θ., Theonim. Ibid. The rest, ostrich. So one Royal [codex], Euseb. and Theodor. But Curter. has from ms. Jes.,

ISAIAH CHAPTER XLIV. HEBRAIC TEXT. 2. Jesurun 5. that my blessing 5. hand of him 8. Fear not and do not tremble 9. and their testimonies they do not see and do not know that they may be ashamed

HEBRAIC TEXT VERSION. 2. And upright. 5. That. And my blessing. 5. By his hand. 8. Do not fear and do not tremble. 9. And their witnesses they will not see, and they do not know, that they may be ashamed.

VULGATE. 2. And most upright. 5. For. And my blessing. 5. Invocat [He shall call]. By his hand. 8. Do not fear, nor tremble. 9. They are their witnesses, because they do not see, nor understand, that they may be ashamed.

AQUILA. 2. 3. That. And my blessing. 5. * His hand. 8. 9. And my blessing. By his hand. they may see, and do not know, that they may be ashamed. And my blessing. * His hand.

^A QUA. 2. 3. That. And my blessing. 5. * His hand. 8. 9. And my blessing. By his hand. they may see, and do not know, that they may be ashamed.

Notes and various readings on Chapter XLIII of Isaiah

^B V. 21. A., ostriches. V. 22. A., Th., and not me, etc. Procopius and Carter. Ibid. Procopius, *thou labouredst*, neither did I cause thee to labour (in frankincense). According to the Roman edition and Lambert Bos, this version of Symmachus is referred to these words of the elders of verse 23, and it is confirmed by this scholium added by Eusebius: "And yet I did not make thee labour." Hebr. and Vulgate, "neither did I give thee trouble (in frankincense)." Montfaucon, as often, allowed himself to be deceived error-wise by Drusius. DRACH. V. 23. A., Th., "I have not enslaved thee." S., Th., "I have not enslaved thee." — O' (Septuagint), "I have not enslaved thee in sacrifices; thou hast not served me in gifts." Some books contain "thou hast not laboured," and Cyril, "thou hast not laboured" in Th., in whom it also follows, as in many, but Theodore, and Eusebius, Demonstr. lib. 2, "thou hast not served me in gifts." DRACH. V. 24. Others, "In thy sins thou hast wearied me." A., S., Th., "thou hast wearied me." S., A., "thou hast made me miserable." V. 25. A., S., Th., "Self." "I am, I am he." Th., * "For my own sake, and thy sins." Th. V. 28. Others, "to blasphemy."

ISAIAH CHAPTER XLIV

SYMMACHUS. ^C O’ (Septuagint). THEODOTION. 2. And beloved. Others, straight (al. most straight). 3. That. And my blessing. 5. He shall be helped. By his hand. 8. Be not terrified * and do not wander. 9. * And they are his witnesses, and they shall not see, and shall not know, that they may be ashamed. ^D

10. Who has formed a god, and molten a graven image that profits nothing? 11. Behold, all his participants. 12. With coals. And with hammers he shall form it. 13. He shall delineate it with a stylus, he shall make it with axes. 14. And he shall take the cypress and the cedar, and shall strengthen it for himself. The ash-tree. 15. He shall make it a graven image, and shall bow down to himself to it. 16. He shall roast a roasting. 23. Rejoice. And in Israel he shall be glorified. 24. Doing all things. 28. Saying to Cyrus, My shepherd. And to the temple, You shall be founded.

Notes and various readings on Chapter XLIV of Isaiah.

V. 2. Jerome: *ISURUN* [is the] Hebrew word, which the others [render as] *euthytaton*, or *euthy*, that is, 'most straight' or 'straight'. Only the LXX [translate it as] 'most beloved,' joining 'of his' to 'Israel.' Properly, however, according to the Hebrews and the literal sense, 'Israel' is called 'the straight [one] of God.'

V. 5. Aquila, Symmachus, Theodotion. Curterius, from the Jes[aias] MS, where in the LXX it is read [as] *oti*. Rom[an] Edition [reads] *oti*.

Ibid. Aquila: *and the blessing*, etc. From Procopius and Curterius.

V. 5. Symmachus: *he shall be called*. Procopius. [This reading of Symmachus does not refer to the former *boesetai* (shall be helped), but to the latter, which is missing in the Marchalianus [codex], as referred to by Procopius. But it is an error of Drusius, whom our [author] has followed as is his custom without examination. DRAC(ONIUS).]

Ibid. Aquila, Symmachus: *his hand*. Curterius, from the Jes[aias] MS, because it was formerly missing in the LXX. Certainly, it is not read in the Marchalian code: but today it is in the Roman edition, [*cheiri*].

SYMMACUS.

LXX INTERPRETERS.

THEODOTION.

Notes and various readings for chap. XLIV of Isaiah.

[In Sym., Marchal writes *ephythmisem* [ἐρρύθμισεν], Procopius, *erhythmesen* [ἐρρύθμησεν]. Drusius: "In *rhythmo*, which you will not easily find elsewhere." But on this word see Stephens' *Thesaurus*, Didot edition. - DRACH.]

V. 13. A., * And he formed, etc. The same. [The reading of Aquila, in Procopius under an asterisk, but not in the Marchalianus. The Aldine and Complutensian editions have the same in the text. For *perigoniois* [περιγωνίοις], others have *paragoniskois* [παραγωνίσκοις], others *perigoniskois* [περιγωνίσκοις]. - DRACH.] V. 14. A., 0., * Unto himself cedars. The same person reports this and the following reading of A. and 0. with an asterisk. The LXX expressed all these trees in one word. The same [LXX], * pine. In the same way, the 0. [LXX] note *pine*, by which it is signified that this word was introduced into the Hexaplar edition of the LXX. It is, however, missing from the Marchalian text of the LXX: but it is in the Roman edition. [The Aldine and Complutensian editions have in the text "unto himself cedars" up to "unto himself," and in Procopius, but not in the Marchalian, Aq. and Th. are designated under an asterisk. Others, *he persevered* [ἐκαρτέρησεν]. But the word *kartereo* does not fit well. - DRACH.]

V. 15. 0., * He made it, etc. The same. Not only what had been omitted, but also what had been placed otherwise before, was corrected in the 0. [LXX] under an asterisk, as we warn in the Preliminaries. [But here something is omitted in the LXX and supplied in manuscripts and editions, such as the Aldine and Complutensian, from Theodotion, to whom Procopius attributes these under an asterisk, not the Marchalian. The second stich of this verse in the Hebrew text sounds literally thus: "He also works a god, and bows himself down; he makes out of it a graven image, and worships it." The LXX, however, says only: "But the remainder they made into gods, and they worship them." - DRACH.]

V. 16. The 0. [LXX] [The same.]

V. 17. Hebrew and Vulgate, "he bows down before it and worships it." 0., *and he worships* [καὶ προσκυνεῖ]. Others, the Marchalian, Aldine, Complutensian, (some manuscripts, [and] in Procopius, [it is] *and he bows down and falls before it* [καὶ κάμπτει καὶ προσπίπτει] to it, and worships). And *he bows down* [καὶ κάμπτει], marked with an asterisk, are assigned to Theodotion. - DRACH.]

OF ISAIAH CHAPTER XLV

[original-script column: see facsimile]

Hebraic Text Version: 4. In your name. 5. Gird yourself. 6. The sun. 9. Woe to him who contends with his maker. A potsherd with the potsherds of the earth. 10. What have you begotten? 11. And over the work. 13. And all his ways I will direct, he shall build my city. 14. The labor of Egypt. 15. They shall pass over. 19. Only in you is God, and there is no more besides God. O God of Israel, Savior. They seek me in vain.

Vulgate Latin: 4. Nomine tuo. 5. Accinxi te. 6. Solis. 9. Væ qui contradicit fictori suo. Testa de samiis terræ. 10. Quid generas? 11. Et super opus. 13. Et omnes vias ejus dirigam, ipse ædificabit civitatem meam. 14. Labor Ægypti. Pergent. Tantum in te est Deus, et non est absque te Deus. Vere tu es Deus absconditus, Deus Israel salvator. 19. Frustra quærite me.

Aquila: 4. In your name. 5. — 6. — 9. …numquid disceptans cum fictore suo. 10. — 11. — 13. — 14. — 15. Verumtamen in te Fortis, et non est adhuc apud te Deus. Deus Israel salvans. 19. —

THE BOOK OF ISAIAH, CHAPTER XLV.

^A V. 22. *Hebrew* and Vulgate, "and as a cloud" [regarding] your sins. *O* [the Greek version], "your sins." Marchal., Alex., Ald., Complut., *Idem.*

V. 23. *The Others*, "shout aloud." Procopius. [We have provided this first part of the clause differently than the editor of the Origenian Hexapla, who edited it thus: Hebrew, *The Others*, "shout aloud"; LXX, "be glad"; Vulgate, "praise."] Regarding this note, Schleusner says: "This proves clearly and sufficiently how negligently the fragments of the Greek versions of the Old Testament have been collected from the Fathers by Montfaucon. For the words of Procopius are: 'He means to sound the trumpet, and if there are any divine powers that even support the earth itself, as it were to shout aloud according to the others, sending up a hymn to God.' Who does not see here, of his own accord, that the ‘Others’ refers manifestly to the LXX interpreters, for which word corresponds to the Hebrew [הָרִיעוּ], and to it the 'shout aloud' of the Latin Vulgate? Deservedly, therefore, is Montfaucon criticized by the learned German Drach, who very often scraped together the readings of the interpreters too hastily and placed them preposterously."

Ibid. *The Others*, "and among Israel," etc. Procopius. V. 24. *The Others*, "he who made all things." *Idem.*

V. 26. *Hebrew* and Vulgate, (and in the cities) "Joda." Cyrillus, Alex. and Complut., (of Idumea) [the Greek has] "of Judaea." According to St. Jerome, "Judae." Drach.

V. 28. "And he who says to Cyrus," etc. Procopius. Concerning this passage, Jerome says: "He also speaks to Cyrus, king of the Persians, who was the first to destroy Babylon and the Chaldeans: 'You are my shepherd'; or, as the LXX translated it, 'that you may be wise.' The reason for this difference is manifest. For the Hebrew word ROI, if we read it with the letter RESH, is understood as 'my shepherd'; if with DALETH, as 'knowing' or 'understanding': the similarity of which is distinguished by a small point, and by this it is often confused." Ibid. *The Others*, etc. *Idem.*

^B SYMMACUS. ^C 4. In your name. 5. — 6. * His. 9. Woe to him who contradicts his creator. 10. What have you begotten? 11. — 13. And I will make straight all his ways, and he himself shall build my city. 14. [blank] Truly God is in you, and there is no more, nor does a God exist. God of Israel saving. 15. You are indeed a hidden God, God of Israel saving. 19. In vain have you sought me.

^B THE LXX INTERPRETERS. ^C 4. In your name. 5. I have strengthened you. 6. The sun. 9. Shall the clay argue with its creator? The plowman shall plow the earth. 10. What will you beget? 11. And concerning the works. 13. And all his ways are straight. 14. Egypt has labored. The Others, the labor of Egypt. * And they shall pass over to you. Because God is in you, and there is no God besides you. 15. For you are God, and we did not know, the God of Israel [is] savior. 19. In vain have you sought me; others, you sought me in vain.

^B THEODOTION. ^C 4. In your name. 5. * You have been strengthened. 6. * His. 9. Woe to him who disputes with his creator. 10. — 11. And concerning the labor. 13. — 14. — * And they shall pass over to you. Nevertheless in you is [the] Mighty One, and there is nothing more besides him. 15. Therefore the Mighty One [is] hidden, God of Israel saving. 19. —

HEBRAIC TEXT: FRAGMENTS OF THE HEXAPLA

[THE HEBRAIC TEXT] [THE HEBRAIC TEXT In Greek characters] [AQUILA]

20. [original-script column: see facsimile] 20. 20. If it shall not go forth. 23. [original-script column: see facsimile] 23. 24. [original-script column: see facsimile] 24. 24.

[HEBRAIC TEXT VERSION] [VULGATA LATINA] [AQUILA]

20. Come together, ye who are saved from the nations. 20. And come together, ye who are saved from the nations. 20. 23. It shall go forth. 23. It shall go forth. 23. If it shall not go forth. 24. And strength. 24. And empire. 24.

Notes and variant readings on chapter XLV of Isaiah.

V. 1. Hebrew and Vulgate, "and the gates." The Septuagint, "and cities," but in most codices, "gates." (DRACH.) V. 2. Hebrew, "I will cut in pieces." Septuagint, "I will break down." (Marchal; other codices and the Aldine, "I will dash to pieces." IDEM.) V. 4. Aquila, Symmachus, Theodotion, "of them." And thus also the Septuagint have it today. But in the manuscript text of Isaiah, "of me" is read. [And adds, "The Septuagint, of them." DRACH.] V. 5. Theodotion, "strengthening." (Curter, from manuscript of Isaiah). V. 6. Symmachus, Theodotion, "of him." The same. But I do not see what the asterisk and the word "of him" are doing here, unless perhaps Symmachus and Theodotion read [original-script column: see facsimile]. V. 9. Aquila, "not contending, etc." The same. Drusius suspects that that "not" in the version of Aquila has been corrupted. Jerome sets forth the reading of Theodotion thus: "Woe unto him who contendeth against his maker, plowing [others] plowing the earth." In the editions of Jerome it is read: "of the one plowing" (arantis): but that it should be read "plowing" (arantes) is shown both by the sequence itself and by the Greek word *arōriōntas*, as it is held in Procopius. The Hebrew texts also confirm this reading, as does our most ancient manuscript of Jerome on Isaiah, which has "arans arantes." [The text of the Septuagint, which Montfaucon has added here, is a mere addition of the Vatican codex, at the end of the clause after the word "hands," about which there is not even a jot in the Hebrew, and it is missing in the Alexandrine and Complutensian. As for the Hebrew text written here, but to which at the end must be added [original-script column: see facsimile], the version of the elders is thus: "what better have I fashioned as potters clay" (as to which version Symmachus says otherwise, and word-for-word, without [original-script column: see facsimile], which according to the tonic accent belongs to the following phrase. Thus clearly teach Procopius, etc., and S. Jerome, who says: "What, however, the Septuagint mean, who translated: 'What better have I done than the clay of the potter?' etc., I cannot know: unless perhaps I follow the edition of Theodotion, who for this set: 'Woe to him who contendeth against his maker.'" Cyril, Procopius, and several codices have *poion beltion*, "faciens meliorem," or "better things." In another it is also, *poion beltion kateskeuasa se*, "faciens melius composui te." From the Roman ed. DRACH.] V. 13. Theodotion, "and all the, etc." Thus one Royal codex. V. 14. Thus one codex has, instead of "labored," "Egypt, the Hebrew text and all the others."

ISAIAH CHAPTER XLVI

[THE HEBRAIC TEXT] [THE HEBRAIC TEXT In Greek characters] [AQUILA]

1. [original-script column: see facsimile] 1. 1. Nebo. 6. [original-script column: see facsimile] 6. 6. [original-script column: see facsimile] 11. [original-script column: see facsimile] 11. 11. 12. [original-script column: see facsimile] 12. 12.

[HEBRAIC TEXT VERSION] [VULGATA LATINA] [AQUILA]

1. Nebo. Their idols have become beasts. 6. God. 11. Calling from the East a bird: from a land far away a man of his counsel. I have also spoken. 12. Hear me, O stout-hearted.

1. Nebo. Their idols have become beasts. 6. God. 11. Calling from the East a bird, and from a land far away a man of my will. And I have spoken. 12. Hear me, O hard-hearted.

ISAIAH CHAPTER XLVI

SYMMACUS. ^A AQUILA. ^B THEODOTION.

20. Approach me, you who escape from the nations. 20. Take counsel together, you who are saved from the nations. 20. 23. 23. If he shall not go forth. 23. If he shall not go forth. 24. And strength. 24. And glory. 24.

SYMMACHUS. ^A LXX INTERPRETERS. ^B THEODOTION. 20. Accede to me, you who have escaped from the nations. 20. Consult together, you who are saved from the nations. 20. 23. If he shall not go forth. 23. If he shall not go forth. 24. And strength. 24. And glory. 24.

Notes and various readings on Chapter XLV of Isaiah.

^C [The Greek and Latin notes provided in the columns describe the transmission of the interpretations found in Eusebius’ *Demonstratio Evangelica* and the commentary of Procopius. It is noted that certain manuscripts, such as the Marchalianus, contain asterisks for specific readings where interpretations such as those of Theodotion have been added to the Septuagint text. The notes specifically discuss the variant readings regarding "God" and "the Strong One" in verse 15, and the presence or absence of "Israel" in various codices.] ^D

(*) Here, too, we detect the error of excessive haste, and a grave error indeed. The Hebrew text of our verse has the word *ya‘aburu* (they shall pass) twice. The first, with the preceding *‘aleyk* (upon you), is thus: *‘aleyk ya‘aburu* (they shall pass over you), which the LXX rendered literally. The second, followed by *et’eleyk* (and to you), has a version missing from the LXX interpreters, but Theodotion rendered it literally. This interpretation of Theodotion was therefore inserted with an asterisk into the virtual text of the LXX. And it still appears before the eyes of all, except for the eyes of Montfaucon, both in the Roman edition and in the Vatican codex. To confirm what has been said so far, one may use the testimony of Lambert Bos, who in his edition of the Old Testament from the version of the LXX, notes: "The Marchalian manuscript has these words (namely, the LXX text) in the margin under an asterisk, with the sign [theta] added." — Drach.

ISAIAH CHAPTER XLVI

SYMMACUS ^A LXX INTERPRETERS ^B THEODOTION

1. Nebo. Their idols have become things given over to beasts. 1. Nabo. Their graven images have become beasts. 1. Nabo. 6. God. 6. Things made by hand. 6. The Strong One. 11. 11. Calling a bird from the East, and from a land far away concerning those things which I have purposed. The others: Calling a bird from the East, and from a land far away a man of my counsel. 11. * And indeed: I have spoken. * I have spoken. 12. ...you who are hard-hearted. 12. Hear me, you who have lost heart. 12. Hear me, you who have lost heart.

SYMMACHUS ^C LXX INTERPRETERS ^D THEODOTION

1. Nebus. Their idols have been made surrender to beasts. 1. Nabo. Their graven images have been made into beasts. 1. Nabo. 6. God. 6. Works of hands. 6. The Strong One. 11. 11. Calling a bird from the East, and from a land far away the things concerning which I have thought. The others: calling from the East a bird, and from a land far away a man of my counsel. 11. * And indeed: I have spoken. * I have spoken. 12. ...of hard heart. 12. Hear me, you who have lost heart. 12. Hear me, you who have lost heart.

[original-script column: see facsimile]

13. And my salvation. 13. And my salvation.

VERSION OF THE HEBRAIC TEXT.

VULGATE LATIN.

AQUILA.

Notes and various readings on Chapter XLVI of Isaiah.

V. 1. ^A Aquila, Theodotion, Symmachus, Nebo. Curter (from a MS of Isaiah). Concerning this passage, Theodoretus says: "Some of the copies have Dagon; but this was an idol of the foreigners; others say that Bel was Saturn." [Codices, Alexandrian, Aldine, Complutensian, Dagon. Saint Jerome: "According to the LXX, Dagon, who nevertheless is not found in the Hebrew." Drach.] V. 4. Hebrew and Vulgate, I will carry. Origen, I will bring onwards, which is usually translated as 'I will carry', and 'I shall dismiss', as the Hebrew word denotes. Idem. Ibid. Symmachus, their idols were made, etc. (Procopius). V. 6. Aquila, Theodotion, strong. Curter (from a MS of Isaiah). This may refer to 'made by hands' in the LXX. [And we have considered it should be restored. Drach.] V. 11. The rest, calling from the east, etc. (Procopius). There, however, the Others have read 'counsel of my will', which the Vulgate follows, in which it is read, 'of my will'. Here, Jerome: "The LXX, for that which we have expressed from the Hebrew, 'a man of my counsel', has put..."

ISAIAH CHAPTER XLVII.

1. Settle in the earth: no throne. 2. Uncover thy hair. 3. I will take vengeance, and I will not meet a man. 4. Our Redeemer Lord. 5. Silent. Mistress of kingdoms. 6. I have profaned my heritage. 10. And thy knowledge, it deceives thee. 12. If perhaps thou mayst strengthen thyself. 13. Let now stand and save thee they who gaze at the heavens.

VULGATE LATIN.

AQUILA.

SYMMACUS. 15. And my salvation. I will give salvation in Sion, and for Israel my glory. LXX. 15. Vacat. And the salvation which is from me. I have given in Sion salvation for Israel for glory. THEODOTION. 15. Vacat. 15. ✼ It shall not be far off. Salvation.

Notes and various readings on Chapter XLVI of Isaiah.

ISAIAH CHAPTER XLVII.

SYMMACUS. 1. 2. Cover thine ears. *Aliter*, thy silence. 3. I will take thy vengeance, and no man shall withstand me. 4. 5. Keeping silence. Mistress of kingdoms. 6. I have profaned... 10. Thy knowledge itself has deceived thee. 12. 13. (...augurs...)

LXX INTERPRETES. 1. Sit on the ground, ✼ thou hast no throne. 2. Uncover thy veil. 3. I will take justice from thee, and I will no longer deliver them to men. 4. He who redeems you is the Lord. 5. Becoming pricked in heart. Strength of a kingdom. 6. Thou hast profaned my inheritance. 10. ... 12. Vacat. 13. Let them stand and save thee, the stargazers of the heaven.

THEODOTION. 1. 2. Samtech. 3. 4. 5. 6. They have profaned my lot. 10. 12. ✼ If perhaps thou canst prevail. 13. (...stargazers...)

[original-script column: see facsimile]

Notes and Various Readings on Chapter XLVII of Isaiah

V. 1. *Káthison* etc. Curter[ius], from the Ms. of Isaiah. V. 2. Σ., *cover thine ears*. Symmachus’s version can accord neither with the Hebrew, nor with the subsequent passage of Jerome. Ibid. Jerome: Theodotion placed the Hebrew word itself, SAMTHECH; Aquila, SEMMATHECH; Symmachus, *thy silence*—which we might express as "thy taciturnity, which ought to be passed over out of shame..." Therefore, SEMMATHECH, which Aquila set down, as we have said, refers to the shameful parts of a woman: its etymology in their language signifies "thy thirst," to indicate the insatiate pleasure of Babylon. Others read *sōpēsin*. But this version has no affinity with that one. Σ., *cover the ears*. Perhaps these two quite different interpretations arose from the two editions of Symmachus. In the place of *thy silence*, in our most ancient manuscript it is read corruptly, *thy hidden things*. [Lamb. Bos: Complut., *thy veil*. Ald., Aquila, Symmachus, *thy silence*. Theodotion, *thy filthiness*, scil. ... DRACH.] V. 4. Aquila, *buyers* etc. Procopius. V. 5. Σ., *being silent*. Procopius. Ibid. The same. V. 6. Σ., *I have revealed* etc. From Drusius and Curterius. [This version, concerning which there is nothing in Curterius, Procopius also attributes to Aquila. So likewise Drusius from Procopius. For *revealed* in the LXX, Marchal, with...]

ISAIAH CHAPTER XLVIII

[original-script column: see facsimile]

HEBREW VERSION. 1. And from the waters of Judah. 4. From my knowledge. 6. I made thee hear new things. 7. And thou hast not heard them. 12. My caller. I (am) the first, also I (am) the last. 13. Heavens. I. 14. Who among them announced this? The Lord hath loved him; he shall do his will. 19. As his bowels.

VULGATE LATIN. 1. And from the waters of Judah. 4. For I knew. 6. I made thee hear new things. 7. And thou hast not heard them. 12. Whom I call. I (am) the first, and I (am) the last. 13. The heavens. I. 14. Who among them hath announced this? The Lord hath loved him; he shall do his will. 19. As his entrails.

AQUILA. 1. 4. 6. I made thee hear new things. 7. ✼ And thou hast not heard them. 12. Call thou me. 13. The heavens. ✼ I. 14. Who among men hath announced this? The Lord hath loved him... 19. As his entrails.

Isaiah Chapter XLVIII

SYMMACUS. 1. 4. ✼ Because I might know. 6. 7. ✼ And thou hast not heard them. 12. My called one. 13. The heavens. ✼ I. 14. Who among them hath announced these things? He whom the Lord hath loved, shall do His will. 19. As his entrails.

LXX. 1. From Juda. 4. I know. 6. I have caused thee to hear new things. 7. ✼ And thou heardest not them in former days. 12. ^A Whom I call. I am first, and I am unto the age. The rest: I am first, and I am last. 13. The heaven. Vacat. 14. Who among them hath announced these things? He who loveth thee hath performed thy will. 19. As the dust of the earth.

THEODOTION. 1. ✼ Water of Juda. 4. ✼ Because I might know. 6. ✼ I have caused thee to hear new things. 7. ✼ And thou hast not heard them. 12. 13. The heavens. ✼ I. 14. 19. As his entrails.

Notes and various readings on Chapter XLVII of Isaiah

Ald. and Complut. have it as the Hebrew source. Similarly the LXX in St. Jerome, I have contaminated. DRACH. Ibid. The passage of Theodotion was edited by Montf. with the feminine article, so also the Roman edition and Drusius, at which we greatly wonder. DRACH. V. 10. Symm., "thy knowledge" etc. Procopius. (*) The Roman edition here does not square with the Hebrew. V. 12. Th., ✼ "if thou shalt be able to prevail." Curter. according to a Jes. MS. [The Aldine edition of the LXX Interpreters, and some codd., have the version as Theodotion's, with an asterisk added. DRACH.] ...let the augurs of the heaven stand and save thee; the LXX have translated more clearly, "let the astrologers of the heaven stand and save thee," who are commonly called mathematicians, and from the course of the stars and the fall of the constellations, think that human affairs are governed. Ibid. The Hebrew ^B, but according to the Keri ^C. DRACH. V. 15. "The rest, thy merchants" etc. Procopius. [Our author transcribed this passage about the sea from Drusius, but in Procopius himself it is "péran" instead of "péran," and "thou hast been found" for thee. Moreover, in this passage of Procopius it follows thus: "Wherefore there is no one who saveth thee, according to Symmachus." DRACH.] V. 13. Jerome: "For that which we have translated according to Symmachus and Theodotion, (*) Our author did not transcribe this from Procopius, who hath "kai," but from Drusius who did not edit that "kai." Moreover, Procopius writes "exēpatēsen se," namely, before "s." DRACH. ^D X "I." "Whom the Lord hath loved, who shall perform His will." before but from Drusius who did not edit that "Vacat." "thou hast heard them." "I am the first, and I am into the ages. The rest: I am first, and I am last." "Vacat." "Loving thee, I have performed thy will." "Aqua: Juda." "Because I might know." ✼ "I."

[original-script column: see facsimile for table structure]

Notes and Various Readings to Chapter XLVIII of Isaiah

V. 1. A., of water. Curterius, from the Jesuit manuscript. [In the manuscripts, the Aldine and Complutensian editions read this in the text. Among Procopius, however, and not in Curterius, Theodotion is assigned under an asterisk. Drach.]

V. 4. Symmachus, Theodotion, ✼ "I have spoken to you of new things." Curterius, from the Jesuit manuscript.

V. 6. A., Theodotion, ✼ "I have made thee hear new things." Curterius, from the Jesuit manuscript.

V. 7. The rest, ✼ "And not." The same.

V. 12. A., "Call to me," etc. Curterius. Ibidem, "I am the first," etc. The same. V. 13. A., Symmachus, Theodotion, "the heavens." The same. Ibidem, the rest, "I am." Curterius, from the Jesuit manuscript. [The Complutensian edition has "I am," but after "them." Drach.]

Versio Hebraici Textus (Translation of the Hebrew Text)

1. Hear, O islands, unto me, and attend, O peoples from afar.

5. And Israel shall not be gathered.

6. To be my servant.

And I gave thee for a light of the gentiles.

7. Unto the contempt of the soul, unto an abominable nation, unto the servant of lords.

And he chose thee.

8. In a covenant.

To raise up the land, to make them inherit the desolate inheritances.

10. Thirsty.

12. Sinim.

15. And shout, O earth.

Let the mountains shout with exultation.

15. From having mercy.

16. Behold, upon my hands I have written thee.

21. Departing and receding.

22. In the bosom.

Vulgata Latina (Latin Vulgate)

1. Hear, O islands, and attend, O peoples from afar.

5. And Israel shall not be gathered.

6. To be my servant.

Behold, I have given thee for a light of the gentiles.

7. Unto a soul of contempt, unto an abominable nation, unto the servant of lords.

He that chose thee.

8. In a covenant.

That thou mightest raise up the land, and possess the dissipated inheritances.

10. Thirsty.

12. Of the south.

15. And shout, O earth.

Jubilate, O mountains, with praise.

15. That he may not have mercy.

16. Behold, in my hands I have written thee.

21. Transplanted and captive.

22. In the arms.

Aquila

1.

5. And Israel shall be gathered to him.

6.

7.

8.

✼ Dissipated.

10. Thirsty.

12. Sinim.

15. And shout, O earth.

Sing melodiously, O mountains, with praise.

15.

16. Behold, upon the palms I have inscribed thee.

21.

22.

HESAIAS CHAPTER XLIX

SYMMACUS. 1. Hear me, O islands, and attend, O nations, from afar. 5. . . . 6. . . . 7. . . . Him who chose thee. 8. To raise up the earth, and to distribute inheritances ✼ dissipated. 10. They shall thirst. 12. Sinim. 13. Rejoice, O earth. Let the mountains break forth into gladness. 15. That He may not have pity. 16. ... I have established thee.

LXX INTERPRETERS. 1. Hear me, O islands, and attend, O nations, from a long time. 5. And Israel. I shall be gathered together. 6. My servant. The Others, my slave. Into a light of nations. The Others, and I have set thee into a light of nations. 7. Him who despises his soul, him who is abominated by the nations, by the slaves of the princes. The Others, the despised [one]. And I chose thee. 8. Into a covenant. The Others, into a treaty. To establish the earth, and to inherit desolate inheritances. 10. They shall thirst. 12. Of the Persians. 13. Let the earth rejoice. 15. That he may not have pity. 16. Behold, upon my hands I have depicted thy walls. 21. Vacant. 22. In the bosom. The Others, in the arms.

THEODOTION. 1. . . . 5. . . . 6. . . . 7. . . . the servant of the princes. ✼ Dissipated. 10. They shall thirst. 12. Sinim. 13. Rejoice, O earth. 15. That he may not have pity. 16. ... I have delineated thee. 21. ✼ Sojourner and included. 22.

23. And thy nursing queens. They shall not be affected with shame who expect me. 24. Shall that be taken from the strong which has been taken as prey? or can that which has been captured by a robust man be safe? 25. For thus he says. Indeed, even the captivity shall be taken from the strong, and that which was carried away by the robust man shall be saved. 23. And those who support me shall not be confounded. 24. ...and shall he who leads the just man captive be saved? 25. ✼ For thus he says.

Notes and various readings on Chapter XLIX of Isaiah. V. 1. Z., "Hear me," and the Rest. Eusebius, In Isaiah, and Reg. un. [Procopius: ^A The rest rendered "from afar," just as Symmachus also, and "hear, O nations, from afar." ^B And Israel shall be gathered to him. And Israel shall not be gathered. The rest rendered...]. R. David. The Massoretes also noted *lo* in the margin. [The Greek shows three places thus: L. Bes, Sym. and Th., ^C ... and Israel shall not be gathered.] V. 6. Theodoret... Procopius. Ibid. The rest, "and I have set thee," etc. The same. V. 7. Theodoret, but Jerome says: "Theodotion translated, 'to him who despises the soul, who is an abomination to the nation, who is the servant of princes,' which manifests that it concerns the person of Christ. For he, the good shepherd, laid down His soul for His sheep, and despised it, who is an abomination to the nation of the Jews, whom they curse three times every single day under the name of Nazarenes in their synagogues (*): who was the servant of princes, and so humble as to stand before Annas and Caiaphas, to be sent to Pilate and Herod to be crucified." Aquila agrees with this interpretation, and partly the LXX, although in it they changed the sense and weakened it, because (so the ms.) for "nation" they interpreted "nations," and for "servant," "servants." V. 5. Jerome says that Theodotion and Symmachus agree with his interpretation. And afterwards: "As for Aquila, I do not wonder, because as a man most learned in the Hebrew tongue, and expressing word for word, in this place he either feigned ignorance, or was deceived by the perverse interpretation of the Pharisees, who wished to interpret it as 'and Israel shall be gathered to him,' that is, to God; whereas the Hebrew word *LO* in this place is not written with *LAMED* and *VAU*, which, if it were, would signify 'to him' or 'for him'; but with *LAMED* and *ALEPH*, which properly means 'not'." These are Jerome's words. But, as Drusius rightly noted, this variety of interpretations arose from the variety of readings: for some copies had *LO* and others had *LO*. Now the Chaldean Paraphrast Jonathan followed this last reading. He acknowledges both. ^D (*) Namely, in the prayer called the Eighteen, which is recited three times each day in the synagogue. Furthermore, cf. Buxtorf's Talmudic Lexicon under the word *Min*.

ISAIAH CHAPTER L 1. Where is this book? From my creditors, to whom. To him. Behold, in my rebuke I will make the sea desert: I will set the rivers on dry land. 4. Who is this book? My creditor, to whom. 2. Why did I come? Behold, in my rebuke I will make the sea desert, and I will place the rivers on dry ground.

^A

SYMMMACHUS. ^B 23. And the ruling women of them shall provide milk for you. ^C And those who wait for me shall not be put to shame. 24. Shall what is taken from a mighty man be seized, or shall the captivity of a righteous man be saved? 25. ※ For thus he says: ...

LXX INTERPRETERS. 23. And the ruling women of them, your nurses. ^D And those who wait for me shall not be put to shame. 24. Shall anyone receive the spoils from a giant? And if anyone shall take captive unjustly, shall he be saved? 25. ※ For thus he says: If anyone shall take a giant captive, he shall receive the spoils; but one who takes from a mighty man shall be saved.

THEODOTION. 23. And those who wait for me shall not be put to shame. 24. ... and he who takes a righteous man captive shall be saved? 25. ※ For thus he says.

Notes and various readings on Chapter XLIX of Isaiah. [Refers to Roman edition, Hebrew readings, and variant translations by Symmachus, Theodotion, and others, including manuscripts of Isaiah.] ... ^A ... ^B ... ^C ... ^D

ISAIAH CHAPTER L.

SYMMMACHUS. ^A 1. What sort of book is it? My creditor, to whom [I owe]. 2. Why did I come? Behold, in my rebuke I dried up the sea, I made the rivers a desert.

LXX INTERPRETERS. ^B 1. What is this book? ^C Creditor. 2. Why did I come? ^D Behold, in my rebuke I will make the sea a desert, and I will place the rivers as deserts.

THEODOTION. 1. What is this book? ※ Of those pressing me, ※ To him. 2. Why did I come?

REMAINING FRAGMENTS OF THE HEXAPLA

THE HEBREW. In Greek characters. 4. To know how to sustain. In the morning He wakens my ear to hear. 9. My helper. The moth shall eat them. 11. In sorrow you shall lie down.

LATIN VULGATE. 4. That I may know how to sustain. In the morning He wakens my ear that I may hear. 9. My helper. The moth shall eat them. 11. In sorrow you shall sleep.

AQUILA. 4. To know how to support. In the morning He shall awaken my ear to hear. 9. He who helps me. The moth (or worm)... 11. In labor...

Notes and various readings for Isaiah chapter L. V. 1. Curter, from the Jes. manuscript; Σ., "what is this book?" And indeed in the text of the Jes. manuscript it is read: "what is this book?" In the Roman edition: "what is the book?" Ibid. Θ., * "of those who do to me". ^A

ISAIAH CHAPTER LI

THE HEBREW. In Greek characters. 1. 4. 6. 9.

AQUILA. 1. And to the hewing of the pit, whence you were hewn. 6. They shall grow old. 9. 12. Who are you?

LATIN VULGATE. 1. Whence you were cut out. And to the cavern of the ditch, from which you were cut out. 4. And my tribe. 6. They shall waste away. 9. Awake, awake, put on strength, O arm of the Lord.

Nonne tu ipsum excidens superbum, vulnerans draconem? 12. Ipse. Quis tu?

Numquid non tu percussisti superbum, vulnerasti draconem? 12. Ipse. Quis tu? ^B

(Regarding V. 4: A., "to know" etc. Curter, from the Jes. manuscript. Ibid. A., "in the morning" etc. We ought to have arranged this whole clause differently than Montfaucon, who inverted and confused everything because he had read Procopius poorly, such that he is deservedly castigated by Schleusner. For here indeed ^C)

the version of Symmachus is in clear evidence: ^A

SYMMACHUS.

THE LXX INTERPRETERS.

THEODOTION.

Notes and Various Readings to Chapter L of Isaiah

ISAIAH CHAPTER LI

SYMMACHUS.

LXX INTERPRETERS.

THEODOTION.

14. THE HEBREW. 14. [original-script column: see facsimile] 16. ... and of saying to Zion, My people. ... 17. [original-script column: see facsimile] 17. You have drained. 18. 20. 20. Like an oryx entangled. 21. 22. 23. 23. Your body.

VERSION OF THE HEBREW TEXT. VULGATE LATIN. AQUILA. 14. He who departs hastens to be freed, and he shall not die in the pit, nor shall his bread fail. 14. He who is going departs quickly to be released, and he shall not die unto slaughter, nor shall his bread fail. 14. 16. And I put my words in your mouth, and in the shadow of my hand I protected you, to plant the heavens, and to found the earth, and to say to Zion: You are my people. 16. I have put my words in your mouth, and in the shadow of my hand I protected you, and I plant the heavens, and I found the earth, and I will say to Zion: You are my people. 16. I have put my words in your mouth, and in the shadow of my hand I protected you, to plant the heavens, and to found the earth, and to say to Zion: You are my people. 17. I made you drink the cup of his fury: the cup of deadly poison you drank, you squeezed out. 17. You have drunk the cup of his wrath: to the bottom of the cup of drowsiness you drank, and you have drained it even to the dregs. 17. You have drained. 18. There is no leader for her. 18. There is none to sustain her. 18. 20. Your sons have fainted, they lay at the head of every street, as a wild ox of the net. 20. Your sons have been cast out, they slept at the head of all the ways, like an oryx entangled. 20. Like an oryx entangled. 21. Hear this. 21. Hear this. 21. 22. He will plead for his people. 22. He will fight for his people. 22. 23. I will place it in the hand of those who afflict you. Your body. 23. And I will place it in the hand of those who have humiliated you. Your body. 23. Your body.

Notes and various readings on Chapter LI of Isaiah. V. 1. Theodotion, "from which you were hewn." Curterius from the Ms. of Isaiah or the Marchalianus. Ibid. Aquila, "And for the cutting," etc. From Procopius, and likewise from Curterius, who presents this note of the Isaiah manuscript. Whence it is signified that Aquila and Symmachus agree in the final words with Theodotion. V. 4. Symmachus, "and my nation." Theodotion, "and my genus." Jerome. V. 6. Aquila, "they were threshed." Symmachus, "they shall be dissolved." As to "shall be diminished" or "they shall be dissolved," this is how we think it should be restored from the manuscripts. For the passage of Jerome, from which we borrow these readings, is utterly corrupted in the editions, and has it thus: "And it is said in Hebrew: The heavens like smoke shall vanish; or according to Aquila and Symmachus, they shall be broken up, and shall be crushed like salt and shall vanish." Of which the former said one thing, the latter another, and it is manifest that they derive [their reading] from the crushing and deliquium of salt. Those words, "they shall be diminished" or "they shall be dissolved," Erasmus made from the Latin of Jerome, from which they flowed into later editions. However, he placed the former unhappily, "they shall be diminished": for what affinity has that with the word to break up, and to dissolve into minute parts? We have therefore consulted the manuscript codices, of which our Sangermanensis, at least 800 years old, has it thus: "Or according to Aquila and Symmachus, they shall be broken up, and shall be crushed like salt and shall vanish," of which the former said [Hebrew text removed], the latter [Hebrew text removed], the which it is manifest they derive from the crushing and deliquium of salt. Codex Regius 3756, of which the former said

NECACAN, the latter ANCOYCIN. ^A These codices are of much less antiquity than our Sangermanensis. Erasmus, who, as if "to break into pieces" were the same as "to diminish," used *meiū*, following Jerome's Latin, and thought that word should be expressed in the future tense, because Jerome says "they shall melt," or, according to Aquila and Symmachus, "they shall be broken into pieces," etc., not noticing that Jerome, when he uses the readings of the ancient interpreters, often changes the cases in nouns and the tenses in verbs so that they may square with his own sequence, as we have already often seen. Here, however, it is proven from all the manuscripts that the reading of Aquila ended in -HEAN, and thus it lies in the aorist: ^B I have no doubt that *[Greek word]* should be read, for this word signifies "they have been broken into pieces" from *[Greek word]*; and it is in use by Aquila and Symmachus, and otherwise the word of the past tense *[Greek word]* Aquila, a scrupulous interpreter, would undoubtedly have expressed by the past tense. But as for the reading of Symmachus, there is no need for us to doubt: for the word *[Greek word]* could only have been formed from *[Greek word]*; since there is nothing more frequent than the change of the Greek letters Alpha-Iota into Nu, especially where it is written in an uncial character, as was in use in the time of Jerome. Nor let it disturb anyone that a passive meaning appears to be desired here, since the whole sentence can just as well be expressed actively: "The heavens, like smoke, shall imitate the manner of salt"; that is, dispersing themselves into the tiniest parts. V. 9. *[Greek text omitted]* etc. The addition, "La-"

"La-"tind Jerusalem, as (neither in the Hebrew reading, nor in the other interpreters, is it carried; but all have edited thus: "Arise" etc.). Ex Eusebius and some manuscripts: by which it is signified that "Jerusalem" is held neither in the Hebrew text nor in the other interpreters. [The passage of Eusebius sounds thus in Latin: The addition, "Jerusalem," is contained neither in the Hebrew lecture nor in the remaining interpreters; but all have published thus: "Arise" etc. DRACH.] V. 10. Θ., "thou art" etc. From Curterius, who brings forward the interpretation of Theodotion with an asterisk prefixed. V. 12. Curterius from ms. Marchal., II., "the same." Ibid. Curterius from the same ms., A., "who art thou?"; ς o, read likewise. Ibid. Some books have, "what is she." Θ., "likewise to the O'." Θ., "having dissolved." "Having broken through," "having flattened" S. V. 14. Jerome brings forward the version of Symmachus in Latin; Drusius that of Theodotion in Greek. Jerome adds, "and his bread shall not fail," being added from the edition of Theodotion. These indeed are lacking in the Roman edition. [They are also lacking in the Alexandrian. But the Aldine and Complutensian possess them. DRACH.] V. 16. Jerome: "According to the Hebrew and Aquila we translate, 'I have put my words' etc." (*) The Greek of Aquila and Symmachus is mutilated; Curterius brings it forward from the Marchalian ms. V. 17. "The cup" etc. Procopius, from whom you may correct the editions of Jerome, where it is read: "He is bidden to arise from drunkenness, in that he has drunk, and has emptied"

ISAIAH CHAPTER LII

[original-script column: see facsimile]

VERSO OF THE HEBREW TEXT. 2. To shake off. 4. The Lord. 5. And now, what have I here? says the Lord. His dominators cause screaming. And continually all day my name is despised. 6. Therefore. 7. How beautiful are the feet over the mountains of the one bringing good news, of the one making peace to be heard, of the one bringing good news of good, of the one making salvation to be heard, of the one saying to Zion: Thy God has reigned. 8. The voice of thy watchmen, they have lifted up their voice, together they shall exult. Because eye to eye they shall see in the Lord's returning to Zion. 9. Proclaim, exult together, deserts of Jerusalem.

VULGATE LATIN. 2. Shake off. 4. The Lord. 5. And now what have I here? says the Lord. His dominators act iniquitously. 6. Therefore. 7. How beautiful are the feet over the mountains of him who announces and preaches peace; announcing good, preaching salvation, saying to Zion: Thy God shall reign. 8. The voice of thy watchmen: they have lifted up their voice, together they shall praise. Because they shall see eye to eye, when the Lord shall have converted Zion. 9. Rejoice and praise together, deserts of Jerusalem.

AQUILA. 2. Loosen. 4. Thy God. 5. And now what have I here? says the Lord. His dominators shall weep. 6. Therefore. 7. How beautiful are the feet over the mountains of the one bringing good news, of the one making peace to be heard, of the one bringing good news of good, of the one making salvation to be heard, of the one saying to Zion, Thy God hath reigned. 8. The voice of thy watchmen...

^A lifted up their voice, and together they shall praise. For ^B they shall see clearly when the Lord shall restore Zion. 9. Be glad and rejoice together, ye desolate places of Jerusalem.

HESAIAS CHAPTER LII

HESAIAS CHAPTER LII

TO EBRAIKON 10. 12. 13. 14.

TO EBRAIKON Ἐλληνικοῖς γράμμασι. 10. 12. 13. 14.

AKYLAS. 10. 12. Transite. 13. Behold my servant shall be made wise. * And he shall be lifted up. 14.

VERSIO HEBRAICI TEXT. 10. He uncovered. 12. You shall walk. 13. Behold my servant shall deal prudently. And he shall be sublime. 14. As they were astonished.

VULGATA LATINA. 10. He prepared. 12. You shall make haste. 13. Behold my servant shall understand. And he shall be sublime. 14. As they were astonished.

AQUILA. 10. 12. Go. 13. Behold my servant shall be made wise. * And he shall be lifted up. 14.

Notae et variae lectiones ad cap. LII Hesaiae. V. 1. A., Peavusat etc. Curter. ex ms. Jes. V. 4. Oi Γ', * ὁ θεός σου. Idem. V. 5. A., καὶ νῦν τί etc. Idem. Ibid. A., οἱ ἐξουσιάζοντες etc. Ex Procopio, itemque ex Hieronymo, qui ait, Aquilam vertisse, flebunt; Symmachum vero et Theodotionem, ululabunt. Ibid. Hebr. משלו, dominator ejus. Keri autem משלים, in plur. num. ut verterunt Oi Γ' et Vulg. Lat. DRACH. Ibid. διὰ παντὸς etc. Totum hunc stichum addidimus ex Procopio, quem Montf. evidenter tetigit ut canis Nilum. Ecce locus Procopii a Montf. non observatus: Κατὰ τοὺς λοιποὺς οὐ πρόσκειται τῷ τὸ ὄνομά μου βλ., τὸ, ἐν ἔθνεσιν. Τοιγαροῦν ὁ Σύμμ. φησιν· διὰ παντὸς [ὁ Λόγος]... Idem. V. 6. Oi Γ', * διὰ τοῦτο. Curter. ex ms. Jes., quia ex tribus interpretibus in LXX inductum fuit, ubi hodie legitur. V. 7. A., τί ὡραιώθησαν etc. Hae interpretationes partim habentur apud Curterium; sed pleniores in Demonstr. evang. Eusebii. [In Aquilae lectione restituimus τῇ Σιών, ut habetur apud Euseb.; in Symmachi loco, pro πόδες εὐαγγελιζομένου, ἀκουστὴν ποιοῦντος εἰρήνην, Procopius habet, π. εὐαγγ.].

CHAPTER LIII OF ISAIAH.

TO EBRAIKON 1. 2. 3. (Hebrew text omitted)

TO EBRAIKON Ἐλληνικοῖς γράμμασι. 1. 2. 3.

AKYLAS. 1. * Upon whom? 2. And he shall ascend as a suckling (al. being suckled) into his face, and as a root from a parched land. 3.

(As one hiding his face from him.)

VERSIO HEBRAICI TEXT. 1. Upon whom? 2. And he ascended as a tender shoot before him, and as a root from a land of drought. No form to him nor beauty: and we saw him, and no aspect that we should desire him. 3. Despised and failing with men, a man of pains, and known for sickness. 4. And as hiding the face from him.

VULGATA LATINA. 1. To whom? 2. And he shall ascend as a twig before him, and as a root from a parched land. There is no species for him nor beauty and we saw him, and there was no aspect, and we desired him. 3. Despised and the lowest of men, a man of sorrows, and knowing infirmity. 4. And as hiding his face from him.

AQUILA. 1. * Upon whom? 2. And he shall ascend as a suckling into his face, and as a root from an inaccessible land. As one hiding his face from him. 3.

THE BOOK OF ISAIAH CHAPTER LII

SYMMACHUS. 10. He revealed. 12. You shall go out. 13. Behold, my servant shall be instructed. * And he shall be raised high. 14.

SYMMACHUS. 10. He revealed. 12. You shall depart. 13. Behold, my servant shall understand. * And he shall be raised high. 14. How they shall be astonished.

THEODOTION. 10. He revealed. 12. You shall depart. 13. * And he shall be raised high. 14. How they were amazed.

THEODOTION. 10. He revealed. 12. You shall depart. 13. * And he shall be raised high. 14. How they were amazed.

Notes and various readings on Chapter LII of Isaiah. V. 8. A., the voice of the watchers, etc. Eusebius in Isaiah, and in the *Demonstratio evangelica*, and likewise Procopius. Ibid. S., for eye-to-eye, etc. Procopius. The version of Theodotion is had by Eusebius and Theodoret, both in their commentaries on Isaiah. [However, Procopius differs, who after the reading of Symmachus adds: I. e. for Symmachus' "eye-to-eye," the others say, "they shall see eye to eye." DRACH.] V. 9. S., Be glad, etc. Procopius. V. 10. S., Th., He revealed. Curter. from ms. Jes. V. 12. S., you shall depart. A., Th., likewise to the Septuagint. So ms. Jes. where in the text of the Septuagint there is read *ye shall depart*. V. 13. A., S., Behold, my servant shall be instructed, etc. Procopius. Ibid. The Three, * And he shall be raised high. Curter. from ms. Jes. The Septuagint is wanting in the Rom. and Alex. edition; for what Montfaucon has added belongs to the preceding reading. But the Ald. and Complutensian editions have the inserted reading of the Three. DRACH.] V. 14. Th., How, etc. Procopius.

THE BOOK OF ISAIAH CHAPTER LIII

SYMMACHUS. 1. 2. And he ascended as a sprout before him, and as a root from a parched land. There is no appearance to him nor dignity, that we should see him, nor view, that we should desire him. 3. Despised and most abject of men, a man full of pains and known to sickness.

SYMMACHUS. 1. To whom? 2. And he ascended as a branch before him, and as a root from a parched land. No appearance to him nor dignity, that we should see him; nor view, that we should desire him. 3. Despised and most abject of men, a man laborious and known to sickness.

THEODOTION. 1. 2. We have proclaimed as a small child before him, as a root in parched ground. There is no appearance to him, nor glory that we have seen him, and he had no appearance nor beauty. 3. But his appearance was dishonored, and failing beyond the sons of men; a man in plight of wounds, and knowing to bear infirmity. The others, and despised. As his face turned away. Otherwise, because his face is turned away.

LXX INTERPRETERS. 1. To whom? 2. We announced as a suckling in his sight, as a root in parched ground. No appearance is to him, nor glory: and we saw him, and he did not have appearance, nor beauty. 3. But his appearance is dishonored and failing before the sons of men. Man placed in a wound, and knowing to bear infirmity. Others, and despised. As his face turned away. Otherwise, because his face is turned away.

THEODOTION. 1. * Upon whom? 2. And he shall ascend as a suckling before him, and as a root in parched ground. *

3. He had no form nor comeliness, and we saw him, and there was no look that we should desire him. 4. He is despised and rejected of men, a man of sorrows, and acquainted with grief, and as one who hides his face from us; he was despised, and we esteemed him not. 5. Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. 6. But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed. 7. All we like sheep have gone astray; we have turned everyone to his own way; and the Lord has laid on him the iniquity of us all. 8. He was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opens not his mouth. 9. He was taken from prison and from judgment; and who shall declare his generation? For he was cut off out of the land of the living; for the transgression of my people he was stricken. 10. And

the will of the Lord shall prosper in his hand. 11. He shall be satisfied in his knowledge.

SYMMACUS.

4. Truly he has taken upon himself our sins, and endured our labors. We, however, thought him to be in leprosy, stricken by God and humbled. 6. And the Lord has made to meet upon him the iniquity of us all. 7. He was brought and he obeyed. He, obeying, did not open his mouth. He was brought as a sheep to the slaughter. 8. For he was cut off from the land of the living, and for the iniquity of my people the plague came upon them. 10. And the will of the Lord in his hand shall prosper. 11. He shall be satisfied in his knowledge.

LXX INTERPRETERS.

^A 4. He was despised, and not accounted. The others say: He was brought to nothing, therefore we did not account him. 4. He bears our sins, and is in pain for us, and we thought him to be in toil and in a plague and in affliction. The others say: Truly he has taken upon himself our sins, and endured our labors. We, however, thought him to be in leprosy, stricken by God and humbled. 5. He, however, was wounded for our sins, and he is weakened. 6. And the Lord delivered him for our sins. 7. And he, on account of his being afflicted. He does not open his mouth. As a sheep he was led to the slaughter. 8. For his life is taken from the earth, from the iniquities of my people he was led to death. 9. And I will give the wicked. 10. And the Lord wills to take away. 11. ^B

THEODOTION.

We did not account him. 4. Flagellated... [*] by God. 7. Obeying, he did not open his mouth. 8. For he was cut off from the land of the living, from the faithlessness of my people he touched them. 10. In his hand. 11. He shall be filled in his knowledge.

[The Latin column follows the same structure, rendered as follows:]

^C

SYMMACUS.

4. Truly he has taken our sins upon himself, and endured our labors. We, however, thought him to be in leprosy, stricken by God and humbled. 6. The Lord, however, has made the iniquity of us all to meet in him. 7. He has been brought, and he has obeyed. Hearing (or obeying) he did not open his mouth. As a sheep he has been led to the slaughter. 8. For he has been cut off from the land of the living, and for the iniquity of my people the plague is upon them. 10. And the will of the Lord in his hand shall prosper. 11. He shall be satisfied in his knowledge.

LXX INTERPRETERS.

He is despised, and is not accounted. The rest say: He is despised, wherefore neither did we account him. 4. He carries our sins, and suffers for us, and we accounted him to be in toil, and in a plague, and in affliction. The rest say: Truly he has taken our sins upon himself, and endured our labors. We, however, accounted him to be in leprosy, stricken by God and humbled. 5. He, however, has been wounded for our sins, and he is weakened. 6. And the Lord has delivered him for our sins. 7. And he on account of his affliction. He does not open his mouth. As a sheep he has been led to the slaughter. 8. For his life is taken away from the earth, it has been led to death for the iniquities of my people. 9. And I will give the wicked. 10. And the Lord wills to take away. 11.

THEODOTION.

We did not account him. 4. Flagellated... [*] by God. 7. Hearing (or obeying) he did not open his mouth. 8. For he has been cut off from the land of the living, for the iniquity of my ^D people he has touched them. 10. In his hand. 11. He shall be filled in his knowledge.

HEBRAIC TEXT: THE HEBREW IN GREEK LETTERS: AQUILA

^A Versio Hebraici textus: And their iniquities he himself shall bear. Vulgate Latin: And their iniquities he himself shall carry.

Notes and various readings on Chapter LIII of Isaiah.

V. 1. A., O., upon. Procopius. V. 2. A., "And shall arise," etc. So Procopius. But Eusebius, in *Demonstratio evangelica*, has "and shall spring up," which I suspect is an error. Jerome says that Symmachus interpreted "shoot" as "branch," in Greek *klados*, as Eusebius and Procopius report; and that Aquila, for "a thirsty land," translated "trackless places," i.e., *abatos*, as the same authors read. [Procopius reports the beginning of these passages somewhat differently: "Aq., and shall spring up—" (which signifies the same as "shall arise") as "being placed as..." ^B (pulcritudo) ... ^C ...] Ibid. S., "No form to him," etc. Procopius. [But Procopius has "to him" *for* "to him" — for it is referred to "to him"; but for "truly" it has "to him" — ^D DRACH.] Our editor borrowed the form from Drusius, who had not correctly transcribed it from Procopius. Ibid. A., "as hidden," etc. The same. V. 3. S., "despised," etc. Procopius, who teaches that the Others also translated "despised." (Procopius thus... "the others uttered voices." Therefore Symmachus says: "Not a form..." "despised"). V. 4. S., "truly their iniquities..." The same Procopius. [After this reading of Symmachus, Procopius adds: "...the voices of the others." We have therefore inserted the version of the rest into our edition of the Hexapla.] Ibid. A., O., "by God." Gurter from the Ms. of Isaiah. [Also in Procopius, Aq. and Th. are attributed under an asterisk. DRACH.] Ibid. Jerome says that Aquila translated *aphnēmenon*, and Symmachus *en aphē enti*: the Latin expresses the version of both as "leprous": but that Theodotion translated "scourged." Furthermore, that word *aphnēmenon* is read in the best manuscripts; indeed, it was so read in the time of Jerome. Moreover, this word, according to the signification it has here, is scarcely found anywhere else.

ISAIAH CHAPTER LIV

HEBRAIC TEXT: THE HEBREW IN GREEK LETTERS: AQUILA

1. Exult, O barren one, that did not bear. 1. Be cheerful in exultation, and neigh. Cry out in exultation, and neigh. [alt-version omitted] She has not brought forth: for many are the children of the desolate, more than the children of the married woman, says the Lord. 3. And the desolate cities shall inhabit. 9. For as the waters of Noah this is to me, to whom I swore by crossing the waters of Noah no more upon the earth, so I have sworn from being angry against thee, and from rebuking thee. 10. For the mountains shall recede and the hills shall shake, and my mercy shall not recede from thee, and the covenant...

^A of my peace shall not be recalled, saith the Lord who showeth thee mercy.

NOTES AND VARIOUS READINGS ON CHAPTER LIII OF ISAIAH

...riatur: for it is derived from *haptomai*; hence *aphe*, whence the stricken one, or one stricken by leprosy: but it is formed contrary to custom; wherefore in the time of Jerome some understood it otherwise. The words of Jerome are: "And we thought him to be unclean, or in pain, as the LXX translated: for which Aquila and Symmachus put, a leper; Theodotion, one scourged." By which it is understood that in other words, in the Hebrew idiom, it signifies leprosy... For that which Symmachus translated, *in the leprosy*, Aquila placed, that is, *a leper*; which many not understanding, and others reading, they think [it means] *sitting*. [Not *leaning*, but the form of the Hellenists, from the perfect active. DRACH.]

V. 5. Procopius. Eusebius, however, reads it, he was profaned.

V. 6. The Lord... ^B Idem.

V. 7. Symmachus, was brought... Eusebius in Isaiah, and Procopius.

Ibid. Symmachus, Theodotion, *hearing, he did not open*, etc. Jerome: "Symm. and Theod., hearing, he did not open his mouth." Symmachus and Theodotion translate the word elsewhere, and Eusebius and Procopius side with Symmachus; Jerome, however, brings forward "hearing" as if it were the reading of Symmachus and Theodotion.

Ibid. etc. Drusius.

V. 8. etc. Procopius.

V. 9. etc. Procopius. Theodoret, however, regarding "he shall give": the three interpreters said, "I shall give." i.e. Three Interpretations for "he shall give," they said, "I shall give."

V. 10. etc. Procopius.

Ibid. Curter. from the MS. of Jesus, * in his hand.

V. 11. ^C Theodotion, *shall be filled* etc. Idem. In the LXX these are obscure.

Ibid. Symmachus, *and the impieties* etc. Procopius.

ISAIAH CHAPTER LIV

[SYMM.] 1. ...... [O'.] 1. Rejoice, O barren one who bearest not. Modulate praise and neigh. Break forth and cry out. ...... desolated .... [THEODOTION] 1.

3. And cities desolated they shall inhabit. 3. And cities desolated they shall inhabit. 3.

9. As in the days of Noe under me, as I swore not to bring the water of Noe any more upon the ^D earth; so I have sworn not to be angry with thee, nor to rebuke thee. 10. For the mountains shall be shaken, and the hills shall be moved; but my mercy shall not be turned away from thee, and the covenant of my peace shall not be recalled, saith the Lord who showeth thee mercy.

9. "As the water that was under Noe is to me: as I swore to him at that time, concerning the earth, that I would not be angry with thee any more, nor in thy threatening." 10. "Neither shall the mountains be moved... nor thy hills be shaken; so also the mercy that is from me shall not fail thee, nor shall the covenant of thy peace be moved." For the Lord hath said he is merciful to thee.

[THEODOTION] 9. According to the days of Noe this is to me: for I swore not to bring the water of Noe upon the earth, so I swore not to be angry [alt-version omitted] with thee, and not to rebuke thee in thee. 10. For the mountains shall be shaken... and my mercy shall not be shaken from thee. The Lord who showed thee mercy hath said.

11. Behold I lay thy stones in carbuncle. 12. And thy gates with stones of gleaming gem. 16. In fire. 17. Formed. And every tongue shall rise with thee in judgment.

Notes and various readings on Chapter LIV of Isaiah

V. 1. Jerome: "Symmachus interpreted this place as follows: 'Rejoice, O barren one, who hast not borne; be glad with exultation and cry out, thou that hast not travailed; for more are the children of the desolate than of her that was under a husband,' from which Theodotion and Aquila do not differ, save for a few words." Ibid. A., *Klarunon* etc. From Curterius and Procopius. That phrase, "and shout," with an asterisk prefixed, is brought forward by Curterius from the Marchalian codex. [He has interchanged the versions of Aquila and Symmachus, led into error by Drusius, Montfaucon, who, as Schleusner says, examined the words of Procopius with vanishing eyes or rather with none at all. And in truth, these are read in the commentary thus. — DRACH.]

V. 3. S., "and cities," etc. Procopius. V. 9. S., "as the days of Noah," etc. Procopius. We borrow the version of Theodotion from Curterius and the Jes. manuscript in this and the following verse. [In the reading of Symmachus we have added the particle *eti* from Procopius himself. In the Marchalian codex, theta connects *En soi* with the following verse; in this manner: "In thee for the mountains shall be shaken." So also do the LXX connect them. — DRACH.] V. 10. S., "for the mountains," etc. Procopius. Ibid. The others, "stating mercy," etc. Curter. from ms. Jes. Ibid. Theodotion, "merciful to thee is the Lord." Thus the Complutensian; the Roman edition, however, [reads] *Alex. vero*. — DRACH. V. 11. A., "behold," etc. Eusebius, Procopius, Drusius and one Royal [manuscript]. Eusebius reads *stigmē* before Symmachus, and *stigmē* before Theodotion. Procopius in tri...

ISAIAH CHAPTER LV

[TO HEBREW. TO HEBREW in Greek letters. AQUILA.] 1. 1. 1.

--- 2. 2.

--- 3. 3.

[VERSION OF HEBREW TEXT. VULGATE LATIN. AQUILA.] 1. Go, buy. Without money and without price, wine and milk. 2. Why do you weigh out silver? Without bread, and your labor without satiety. Hear, listening to me. 5. The mercies of David.

1. Hasten, buy. Without money and without any exchange, wine and milk. 2. Why do you weigh out silver, not for bread, and your labor not in satiety. Hear, listening to me. 5. The mercies of David.

1. Without exchange ¤ wine: and milk. 2.

3.

SYMMACUS. ^A 11. And behold I set thy stones with stibium. 12. Carchedonium. Thy gates stones of sculpture. 16. ¤ In fire. 17. Fictum.

THE LXX INTERPRETERS. 11. Behold I prepare for thee thy foundation stone. 12. Jaspide. Thy gates stones of crystal. ^B And every voice shall rise up against thee into judgment.

THEODOTION. 11. Behold I am he who sets with stibium thy stones. 12. Stones of sculpture. 16. ¤ In fire. 17. Figuli. And every tongue shall rise up against it, concerning the things that pertain to thee, for judgment.

Notes and various readings on Chapter LIV of Isaiah. ...d has it, στιμμι. Drusius ad Symm., στιμμίας, ad Theodotionem, στιμμι. Codex unus Reg. erroneously ad Symm., τιμίους, ad Theodot., τιμή. [In ed. Rom., as in Drusius and Lambert Bos, the word is written proparoxytone, from the nominative στιμμία. Moreover, the Greek language does not recognize the word στιμμία. Drach.] v. 12. Jerome: "Where we have said, I will lay out in order thy stones, in Hebrew it is written BAPHPHUCH, which all besides the LXX have similarly translated, I will lay with stibium thy stones, in the likeness of a corrupt woman, who paints her eyes with stibium, that she might signify the beauty of the city." And where we, following the LXX, have said jasper, it has written in Hebrew CHODCHOD, which Symmachus alone translated. Also for crystal, in whose place... ^{C D}

HESAIAS CHAPTER LV

SYMMACUS. 1. Without exchange ¤ wine: and milk. 2. Expend silver, not for bread, and your labors not for satiety.

1. Go, buy. ¤ Without money and price, wine and fat. 2. Why do you buy with money, and your labor not for satiety? Hear me. The others,, hear, listening. 3. The mercies of David.

THEODOTION. 1. ¤ And go and buy. ¤ Wine. 2. In not breads. ¤ Hearken to me.

SYMMACUS. 1. Without commutation ¤ wine: and milk. 2. You expend silver, not for breads, and your labors not for satiety. 3. Mercies of David.

THE LXX INTERPRETERS. 1. Go, buy. Without silver and price, wine and fat. 2. Why do you buy with money, and your labor not for satiety? Hear me. The others, hear, listening. 3. Holy (things) of David.

THEODOTION. 1. ¤ And go and buy. ¤ Wine. 2. In not breads. ¤ Hearken to me. 3.

[HEBRAIC TEXT] 4. [original-script column: see facsimile] 5. [original-script column: see facsimile] 6. 11. 13. [original-script column: see facsimile]

[HEBRAIC VERSION TEXT] 4. Testem. 5. Ecce. Gentem non scies. Quia decoravit te. 6. Invocate eum. 11. Non revertetur ad me vacuum. 13. Pro spina alba ascendet abies, pro urtica ascendet myrtus.

[VULGATA LATINA] 4. Testem. 5. Ecce. Gentem, quam nesciebas. Quia glorificavit te. 6. Invocate eum. 11. Non revertetur ad me vacuum. 13. Pro saliunca ascendet abies, et pro urtica crescet myrtus.

[AQUILA] 4. Testem. 5. ¤ Ecce. 6. 11. 13. Conyza.

Notes and various readings on Isa. Ch. LV. V. 1. ¤ And go and buy. Curterius from the Jes. MS. Ibid. The others: hear, listening. Procopius. Ibid. A., S., without [them]—Procopius, and likewise Curterius, who has, ¤ wine. Perhaps because, since the word wine was formerly lacking in the LXX, it was added from the three translators; for that is signified by this note, viz., ¤ of the others, wine. V. 2. S., tarry etc. Procopius. Curterius and Drusius have the true reading of Theodotion. Ibid. ¤ and hear regarding me. Curterius from the Jes. MS. Ibid. Procopius. V. 3. S., the mercies of David. Procopius. V. 4. A., witness. Theodoret and one Royal [MS]. V. 5. The others, ¤ behold. Curterius from the Jes. MS. [Behold is in the Aldine and Complutensian editions. DRACH.] Ibid. S., a nation which thou shalt not know. Curterius from the Jes. MS. Ibid. S., that he hath made etc. Procopius.

THE BOOK OF ISAIAH CHAPTER LVI

[HEBRAIC TEXT] 1. [original-script column: see facsimile] 3. [original-script column: see facsimile] 4. [original-script column: see facsimile] 5. [original-script column: see facsimile] 9. [original-script column: see facsimile] 10. [original-script column: see facsimile]

[HEBRAIC VERSION TEXT] 1. And my justice. 3. Saying, separation. 4. For thus saith the Lord. 5. A hand and a name better than sons and than daughters. A name of an age I will give to him, which shall not be rooted out.

[VULGATA LATINA] 1. And my justice. 3. Saying: separation. 4. For thus saith the Lord. 5. A place and a name better than sons and daughters. I will give to them a sempiternal name, which shall not perish.

[AQUILA] 1. 3. 4. ¤ For these. 5. 9. All his beast. 10. His watchmen are blind.

SYMMACHUS. 4. Witness. 5. ¤ Behold. A nation you will not know. Because He made you a glorification. 6. Praise and call upon him. 11. He shall not return ¤ to me in vain. 13. Instead of the straggling plant, a cypress shall rise up, and instead of the nettle, a myrtle shall rise up. LXX INTERPRETES. 4. Testimony. 5. Vacat. Nations that do not know you. Because He glorified you. 6. Invoke Him. 11. He shall not return. 13. And for the straggling plant shall rise up a cypress, and for the flea-bane a myrtle shall rise up. THEODOTIO. 4. 5. ¤ Behold. A nation you will not know. 6. 11. He shall not return ¤ in vain. 13. Flea-bane.

Notes and various readings on chapter LV of Isaiah. V. 6. S., praise etc. The same. V. 11. S., Th., not toward me in vain. Procop. Curter. is actually from a manuscript, S., Th., ¤ toward me in vain, because these are missing in the LXX. V. 13. S., instead of the straggling plant, etc. Eusebius in Isaiah and Procopius. 'A., Th., flea-bane. From Jerome, whose words must not be omitted: "But also the straggling plant, and the flea-bane, or whether it be low-growing shrub and nettle, are turned into fir, and myrtle and cypress."

The straggling plant

ISAIAH CHAPTER LVI. SYMMACHUS. 1. 3. 4. ¤ For these. 5. 9. All the beasts. 10. His watchmen are blind. LXX. 1. And my mercy. The others, and my righteousness. 3. Vacat. 4. Thus says the Lord. 5. A place named, better than sons and daughters. The others, a hand and a name better than sons and daughters. "An eternal name I will give to them, and it shall not fail." The others, "An eternal name I will give to him which shall not be taken away." 9. All the beasts. 10. See that they are blinded. THEODOTIO. 1. 3. ¤ Saying, in separation. 4. ¤ For these. 5. 9. 10. His watchmen are blind.

THE HEBREW In Greek characters. AQUILA They did not know. Mute. Fantasizing, sleeping, loving to slumber. 11. A man for his greed... 12. Come, let us take wine, and we shall drink strong drink, and it shall be according to this day, tomorrow, great, very abundant.

LATIN VERSION They did not know. Mute. Speaking delirious things, lying down, loving to sleep. 11. And they the shepherds. A man for his greed from his extremity. 12. Come, let us take wine, and we shall be filled with drunkenness: and it shall be as today, so also tomorrow, and much more abundantly.

AQUILA They did not know. Impeded in tongue. Imagining vain things, sleeping, loving to sleep. 11. A man for his greed... 12.

Notes and various readings on Chapter LVI of Isaiah. V. 1. The others, "and my righteousness." Procopius. [Montfaucon published 'righteousness', which no exemplar bears. DRACH.] V. 3. [Θ.], [*] "saying in a separation." Curterius from the Jesuit MS. These words, however, are wanting in the LXX, having been omitted presumably because, these being removed, nothing will be lacking to the sense, as will be clear to the reader's view, etc. The Aldine and Complutensian editions have them. DRACH.] V. 4. [The others, (and) "that". Idem. [We have added "Thus so" from Procopius. DRACH.] V. 5. The others, "a hand and a name", etc. Procopius. Ibid. The others, "an everlasting name", etc. Idem. V. 9. Aquila, "all his beasts." Idem. [Procopius so: "again, all his beasts." DRACH.] V. 10. Aquila, "watchmen", etc. Idem. Ibid. Hebrew, [...], Keri [...]. DRACH. Ibid. The others, "they have not known". Upon these words of the Seventy, a mark is noted in the margin in the Jesuit MS; the others similarly. Ibid. Symmachus, "mute." Procopius. [From Procopius we have added the version of Aquila, which Montfaucon did not notice. DRACH.] Ibid. Aquila, Theodotion, "fantasizing", etc. Procopius. [Procopius assigns to Aquila alone: "and Aquila, fantasizing..." But Drusius, elsewhere Theodotion. Therefore, the version is to be attributed to one or the other only. DRACH.] V. 11. Jerome: "The shepherds themselves have been ignorant of understanding." (*) For the Hebrew word ROIM, which is written with four letters, RES and AIN and JOD and MEM, if it is read ROIM, it is "shepherds"; if RAIM, it is "pastures". (*) Add [...]. And "the shepherds themselves" Montfaucon translates in Greek. DRACH.

HESAIAS CHAPTER LVII

LATIN VERSION 1. And not any one. 5. Draw near. Sons of an auguress. 5. Branches of the rocks. 6. In smooth torrents. 7. To sacrifice sacrifices.

AQUILA 1. A man. 3. Draw near. 5. [*] Of the rocks. 6. 7. Sacrifices [*] to sacrifice.

AQUILA 1. [*] Man. 3. Draw near. 5. [*] On the summits of the rocks. 6. 7. To sacrifice [*] sacrifices.

SYMMACUS.

They have not known. ^A Mutes. Visionaries, sleeping, loving to slumber. Each to his own avarice... 11. They have not known. Mutes. Dreaming of a bed, loving to slumber. ...they themselves are the shepherds. Each according to his own... 12. They have not known. Fanciful of mind, sleeping, loving to slumber. Each to his own avarice unto his own summits. 12. ✻ Come, let us take wine, and let us drink deeply with drunkenness, and such shall be the day, a great day, exceedingly ✻ (abundant) unto you.

SYMMACHUS.

Notes and various readings on Chapter LVI of Isaiah.

ISAIAH CHAPTER LVII.

[LXX] 1. And no one. 3. Bring near. Sons of the lawless. 5. Among the rocks. 6. ✻ In the shares of the ravine. 7. Thy sacrifices.

[THEODOTION.] 1. ✻ Man. 3. Bring near. Sons of the iniquitous. 5. 6. 7. Sacrifices ✻ to sacrifice.

SYMMACHUS.

[LXX INTERPRETERS.] 1. Et nullus (And no one). 3. Accedite (Draw near). Filii iniqui (Sons of the iniquitous). 5. In medio petrarum (In the midst of the rocks). 6. ✻ In partibus torrentis (In the parts of the ravine). 7. Sacrificia tua (Thy sacrifices).

[THEODOTION.] 1. ✻ Vir (Man). 3. Adducamini (Be brought near). Filii onena (Sons of the iniquitous). 5. 6. 7. Ut hostias ✻ immolares (That you might sacrifice sacrifices). ^D

THE HEBRAIC (TEXT)

[VERSION OF THE HEBRAIC TEXT] 8. You have enlarged your bed, and you cut [covenants] for yourself with them. You have loved their bed. 9. And you have multiplied your pigments, and you have sent your envoys even to those afar off. And you were brought low even unto the netherworld. 10. You did not ask. 11. Are not I the one who is silent? And from an age, and you will not fear me? 12. Your justice. They will not profit you. 13. Let them deliver you. And he who hopes in me shall inherit the earth, and shall possess my mountain of holiness. 14. And he shall say: Make ready, make ready, prepare the way, turn aside from the path. 15. That. 16. It shall involve itself. 17. His heart. 20. And the wicked like the sea that is moved: for it shall not be able to be at rest, and its waters shall cast up mire and mud.

[VULGATE LATIN] 8. You have enlarged your bed, and you struck a covenant with them. You have loved their couch. 9. And you have multiplied your pigments. You sent your envoys far away. And you were brought low even unto the netherworld. 10. You did not ask. 11. Because I have been silent, and as though not seeing, and you have forgotten me. 12. Your justice. They will not profit you. 13. Let your gathered ones deliver you. But he who has confidence in me shall inherit the earth, and shall possess my holy mountain. 14. And I shall say: Make level, make level, prepare the path, decline from the track. 15. That. 16. It shall go. 17. His heart. 20. But the wicked like the sea that is surging, which cannot be at rest, and its wave shall overflow into trampling and mud.

[AQUILA] 8. ... 9. And you have multiplied your mixtures, you sent... even unto far off. And you were brought low even unto the netherworld. 10. You have not prayed. 11. I am he who always was silent. You have remained from eternity without fear and without harm. 12. Your justice. They will not profit you. 13. ... 14. ... 15. ✻ That. 16. It shall go around. 17. ... 20. ... and its waters boil, a trampling and mud.

HESAIAS CHAPTER LVII

SYMMACUS. 8. 9. And you multiplied your perfumes, you sent your hostages as far as a distance. And you were humbled as far as Hades. 10. 11. ... 12. Your justice. They will not profit you. 13. Let your gatherings deliver you. He who trusts in me shall possess the land, and shall inherit my holy mountain. 14. And he shall say, Make the way straight. 15. ✻ That. 16. It shall go around. 17. 20. But the wicked are like the sea that boils; for they cannot be quiet, and its waters will be cast out, and a trampling and mud.

LXX INTERPRETERS. 8. Vacat. You loved those who sleep with you. The rest, you loved their bed. 9. Many you made far from you, and you sent ambassadors beyond the borders. And you were humbled as far as Hades. 10. You did not supplicate me. 11. And I seeing, and you did not fear me. 12. Your justice. They will not profit you. 13. Let them deliver you in your tribulation. But those who adhere to me shall possess the land, and shall inherit my holy mountain. 14. And they shall say, Make pure the ways from his face. 15. Vacat. 16. It shall go out. 17. ✻ Of his heart. 20. But the unrighteous will fluctuate, and cannot rest.

THEODOTION. 8. ✻ You enlarged your bed, ✻ and you arranged yourself beside him. 9. And you multiplied your perfume sellers, and you sent... as far as a distance. And you were humbled as far as Hades. 10. 11. 12. Your justice. They will not profit you. 13. 14. 15. ✻ That. 16. It shall go around. 17. 20. ..... ✻ And its water is cast out, a trampling and ✻ mud.

Notes and various readings on Chapter LVII of Isaiah.

V. 1. *Oi G'*, ἀνήρ [the man]. Curterius from the Jes. MS. V. 3. *A'., S.*, ἐγγίσατε [draw near] etc. The same. Ibid. Jerome: "Theodotion used the Hebrew word itself, ONENA, which we translate as 'augural' after Symmachus, because Jerusalem, which is the mother of those who listen, was given over to idolatry." [The editors of the works of St. Jerome, and Montfaucon after them, wrote incorrectly "in auguratricem" for "in inauguratricem." Furthermore, the Greek term *enoinistrias*, which Drusius and Montfaucon failed to recognize and which we have inserted into our text, was supplied to us by Lambert Bos in his notes. DRACH.] V. 5. *A'*, ἄκρων [of the extremities]. Curterius from the Jes. MS. V. 6. Ἐν ταῖς μερίσι [in the portions]. Curter. from the Jes. MS. [Without the name of the interpreter. The Marchalian codex, however, has these with an asterisk, as if they should be inserted into the LXX text. DRACH.] V. 7. *Oi G'* [The Seventy], θυσιάσαι [to sacrifice]. Curterius. There it is noted that it should be read *after* θυσίας. But I think it is better placed *before* θυσιάσαι θυσίας, so that it may correspond to the Hebrew *lizbaH zebaH*. V. 8. *Theod.*, ἐπλάτυνας [you have enlarged] etc. The same. Ibid. *Oi loip.* [The others], ἠγάπησας [you have loved] etc. The same. V. 9. [Explanatory note: *synthesis* here may perhaps be understood as referring to garments. Thus it is in Hermas, *The Shepherd*, whose Greek we edited in Vol. II of the Works of St. Athanasius, p. 261, "a boy clothed in a *synthesis* [composition/set] of garments." By other writers also, it is sometimes used for a type of vestment: but it is more aptly understood of a composition of pigments, and the Hebrew demands this. [In Procopius and in the Marchalian codex, Symmachus has *heōs eis m.*, "even to a far-off place." DRACH.] Ibid. *A'., S., Th.*, καὶ ἐταπεινώθης [and you were humbled] etc. From Curterius. V. 10. From Procopius. Curterius, however, here multiplies the words of Aquila, and cites these in his name, *ouk elitaneusas hōste tychein apheseōs* [you did not entreat so as to obtain forgiveness]. But these last words belong to Procopius, added for explanation, as is clear; for they are not expressed in the Hebrew. [*Hōste t. a.*, in Latin: *ut veniam consequereris*. DRACH.] V. 11. *A'., S.*, "I have always kept silent." Jerome, who seems to have rendered the sense rather than the words. For he has it thus: "I am he who, according to Symmachus and Aquila, always kept silent about your sins; and whatever crimes you were committing, I ignored them as if I did not see them, with dissimulation, so that if not for fear of me, at least you might return to me out of patience," etc. [For "I am he who [I have] always," it is found in Greek in an unnamed codex, which the Polyglot Bible edited in Germany cites: *kai egō eimi ho ap' aiōnos*. It corresponds fittingly to the Hebrew *hAlaitî*. Which [referring to the end of the page].

Notes and various readings on Chapter LVII of Isaiah.

ISAIAH CHAPTER LVIII.

SYMMACUS. 1. As a horn. 3. And all your debtors you exact. 4. Behold. 5. And a day * acceptable. 6. Of declination. And every false contract break. 7. 8. 9. If you take away from your midst the yoke, the extending of the finger... 11. * Of water, which. 12. Thou shalt raise up.

[Greek middle column] 1. * As with a trumpet. 3. And all your subjects you oppress. 4. If. 5. And a day. 6. Of violent contracts. And every unjust document tear apart. 7. And from your own seed you shall not overlook. Another, finish. 8. And your healings shall quickly spring up. 9. If you take away from you the bond, and the hand-lifting, and the word of murmuring. 11. Vacat. 12. Vacat.

THEODOTION. 1. As a horn. 3. And all your debtors you exact. 5. And a day * acceptable. 6. A yoke. 9. If you take away from your midst the yoke, the extending of the finger... 11. * Of water, which. 12.

SYMMACUS. 1. Like a trumpet. 5. And all debtors you exact. 4. * Behold. 5. And a day * acceptable. 6. Of declination. And every false caution tear asunder. 7. 8. 9. If you take away from your midst the ^B yoke, the extending of the finger... 11. * Water whose. 12. * You shall raise up.

LXX INTERPRETERS. 1. As a trumpet. 5. And all your subjects [or, those pricked] you afflict. 4. If. 5. A day. 6. Of violent contracts. And every unjust writing tear asunder. 7. And from the domestics of your seed you shall not despise. Another, the same. 8. And your healings shall quickly sprout up. 9. If you take away from the midst the bond, and the word of murmuring. 11. Vacat. 12. Vacat.

THEODOTION. 1. Like a trumpet. 3. And all your debtors you exact. 4. * Behold. 5. And a day * acceptable. 6. Of a yoke. 9. If you take away from your midst the yoke, the extending of the finger... 11. * Water whose. 12.

^A THE HEBREW. In Greek characters. ^B AQUILA. ... of breaking (or of shutting off). To sit. ^C HEBRAIC TEXT VERSION. And it shall be called for you a repairer of the break. To dwell. VULGATE LATIN. And you shall be called a builder of a hedge. Unto quiet. ^D Notes and various readings on Chapter LVIII of Isaiah. V. 4. 'A., as a horn etc. Curterius from a MS. of Isaiah, and Jerome, who has it thus: And because they have deaf ears, and can scarcely hear, according to Symmachus and Aquila, his throat he turns into a trumpet, which in Hebrew is called SOPHAR, which they have interpreted as *keratinen*, that is, corneum. V. 3. Jerome: And that which follows according to the LXX, "and all those subject to you you pierce," or "afflict," Theodotion and Symmachus have translated better, whom we have followed in this place: "And all your debtors you exact." [The Greek version of both interpreters, which Drusius and Montfaucon did not have, but which we have added, appears from the notes of Lamb. Bos. DRACH.] V. 4. The LXX, *loou*. Curterius from a MS of Isaiah. V. 5. In the text of the MS of Isaiah, after "fasting" is read, and at the margin, *but in the Roman edition is read*, and a day *, and is omitted. V. 6. Jerome [adv. 10.]: The Hebrew word MOTA, which in Jeremiah he interprets as "iron torques," is read twice in the present chapter. For in that place where we said above according to the LXX: "Dissolve the obligations of violent exchanges," for the one word MOTA, we should know that they have placed "violent bonds," for which Aquila [interpreted] "error"; Symmachus, "declination"; Theodotion, *kloion*, i.e., "a torque." Again in the present place, where we translate: "If you take away from your midst the chain"; and for "chain," the LXX translated *syndesmon*, i.e., "a binding" or "bond"; Aquila, as above, interpreted it as "error"; Symmachus, agreeing with the decree of Theodotion, placed "torque." [We have restored the Greek words of Aquila and Symmachus from Lamb. Bos. In *Theodotion* we have replaced from the same person for what Montfaucon gave, not noticing that St. Jerome had placed it in the accusative to adapt it to his phrase. But the Hebrew and the sense of the text indicate the genitive. DRACH.] Ibid. S., and every bond etc. Jerome. [Even here we have restored the Greek text from L. Bos.] V. 7. Another interpreter, "and the household" etc. August. *De doctrina Christiana*, lib. II. V. 8. A., "and scar" etc. Jerome. [The same L. Bos provided the Greek text of Aquila which we have added here. DRACH.] V. 9. A., "if you take away" etc. Procopius, who does not express the name of Aquila; but it seems entirely to be Aquila, because the version of Symmachus and Theodotion is brought forward as other from a MS of Isaiah by Curterius, and because *...* is translated...

ISAIAH CHAPTER LIX

Notes and various readings for Isaiah Chapter LVIII.

— *anopheles*, as Aquila perpetually interprets it. See the note on verse 6, where it is nevertheless stated that Aquila translated it as an error. Wherefore I believe that *syndesmon* crept in here from the version of Symmachus, which happens very often, as we have frequently seen, and that it should be read as *planen*, or something similar. [And the true reading is *planen*, which some codices bear. Cf. the note of Lambert Bos on this passage. In the version of Aquila and Symmachus, after *daktylon* add *ektetamenon* ("extended"), which the same L. Bos has. The same word, if I am not mistaken, is a supplement for the lacuna that exists in the text of Theodotion. DRACH.]

— *Hydatos*, Isaiah. Curter. from the MS. of Jesus.

— *Anasteseis*. The same.

— Ibid. Jerome: *GODER PHERES*, which Aquila interpreted as *pephraktisma choles*, which we can render according to the sense as "he who opposes himself to the raging wrath of God." Finally, Symmachus translated it as "a wall opposing the striker." Symmachus' version in Procopius is read in Greek thus: *klethesei teichizon diakopen*. However, the version of Aquila is completely corrupted in the published editions. But that which was thought up by Erasmus has flowed into other editions of Jerome thereafter. Our most ancient codex, of which we spoke above, has it thus: ^A where two words are expressed, of which the latter is undoubtedly *diakopes*, with the *delta* changed into *alpha* out of habit. One Royal codex has *PEPHRAPHIES NAKOPES*; another Royal codex, *PEPHRAPHIES NAKOPES*. The Colbertine has *PEPHRAPHIES alakopes* (sic). Another Colbertine has *pefraries aiakopes*. That the last word is *diakopes*, as Symmachus also has it, we do not doubt, both because the fact that *diakopes* became *aiakopes* is suggested by the most frequent examples of the mutation of *delta* into *alpha*, which we adduce in the Preliminaries, and because Aquila is accustomed to translating the word (Syriac: *gader peres*) as *diakope*. The word *Nakopes*, which is found in two manuscripts, moves me almost not at all, in order that I might read *anakopes*, because this word is never found in the version of Aquila. But as for the first word, *PEPHARIHC*, we do not dare even to restore it by conjecture, so very corrupted is it. [Regarding *oikodomos phragmon* Lamb. Bos presents a scholium of this sort: *toichon anthistonta to plessonti* (sic), "a wall resisting the striker." Cf. also Trommius' Concordances at *tuptein* and *phragmos*. DRACH.]

— Ibid. A., *tou kathesai* etc. Curter. from the MS. of Jesus.

[original-script column: see facsimile]

THE HEBREW, IN GREEK CHARACTERS. AQUILA.

9. 10. We shall walk. 11. And as doves we shall cry out. 13. ... to deny the Lord. “Behind.” 16. 18. 19. That the spirit of the Lord shall come like a violent river [raising] a standard against him. 20. And he shall come to Zion [as] a redeemer. And to those turning away from transgression in Jacob. 21.

LATIN VULGATE.

9. Therefore judgment is far from us, and justice shall not overtake us. We looked for light, and behold darkness. We shall walk. 10. [We will walk weakly.] 11. As doves we shall groan. 13. To offend and to lie against the Lord. We shall not go backward. 16. And his own arm saved him. And his justice itself sustained him. 18. He will render recompense to the islands. 19. When he shall come as a violent river, which the spirit of the Lord driveth. 20. And he shall come Redeemer to Zion. And to them that return from iniquity in Jacob. 21. My covenant.

The Lord saith.

AQUILA.

9. 10. We have walked. 11. And as doves we shall utter a cry. 13. .... to deny in the Lord. Behind. 16. 18. 19. For the spirit of the Lord will come as a river, [raising] a sign to himself. 20. And he shall come [as] a redeemer to Zion. And to those who have turned away from transgression in Jacob. 21.

Notes and various readings on Chapter LIX of Isaiah.

V. 5. *The others*, "he that eateth" etc. Procopius and Eusebius. Here the LXX seem to have read otherwise [in the Hebrew text] the word which they do not express. Ibid. *Aquila*, "and that which is crushed" etc. Procopius. Jerome, however: "That which is crushed shall find a basilisk," or, according to Symmachus and Theodotion, "an asp." Aquila, however, put "viper," for which in the Hebrew is read, *EPHEE*. V. 6. *[The others]*, "and their works" etc. Curter. from the MS. of Jesus. These things are wanting in the LXX. Procopius. In the margin of the MS. of Jesus, it is read, V. 7. *The others*, "swift to shed innocent blood."

SYMMACUS.

LXX INTERPRETERS.

THEODOTION.

Notes and various readings on Chapter LIX of Isaiah.

for light, and behold darkness, and the rest." The Septuagint also attributed what follows to the person of the people: "We looked for judgment, and there is no salvation," i.e. [c]. Moreover, these words, and those following, have been rendered by the others as if coming from the person of the accused people. Symmachus therefore brings in: "For this reason judgment has gone far from us, and justice shall not reach us: we wait for light, and behold darkness, etc." The LXX also attributed the things that follow to the person of the people: "We waited for judgment, and there is no salvation." These, if compared with the matters set out above in the text, will be clear. Furthermore, Curterius, regarding this word of Symmachus, *prosdokēsōmen*, notes in the margin: *gr. prosedokēsamen*, "we have waited," which reading truly fits better. Ibid. The same. The same. V. 11. A., "And as doves," etc. Procopius. [Montf. gave the reading for the word [original-script: see facsimile] at the beginning of this clause, along with the corrupted version of others, "like a bereaved bear," and appended this note: "Others, etc. Eusebius on Isaiah." But he clearly misunderstood the words of Eusebius, who in his commentary on this passage wrote thus: "By which words," as Schleusner most excellently observes, "since nothing corresponds in the Hebrew text, who does not see of his own accord that by *tous allous* one must understand not the 'Other' interpreters, excluding the Alexandrians, but 'other' parts of Holy Scripture in which a similar formula of speaking is found, e.g., Prov. XVII, 12, 'a bear robbed of its whelps'; Hos. XIII, 8, 'a bear bereaved of its cubs,' etc." DRACH.] V. 13. A., ... "To deny in the Lord," etc. Procopius. In the margin, however, of the MS of Isaiah, one reads: A., Th., * "in IIIII." It is asked, however, why Aquila, who translates "in the Lord," is also said to have placed "in IIIII"? It must be said that either Aquila placed both in the text, or, when he had translated "in the Lord," he noted "in IIIII" in the margin, or finally, that that "in IIIII" was taken from another of his editions. For it is certain that Aquila made two versions. Jerome also says: Aquila, to deny God. [Montf. gave the reading of Symmachus thus, as if drawn from Procopius, *egnōmen adikian, kai pseudesthai kata Kyriou*. But Sym., he says, "we knew to do wrong and to lie..."]

THE HEBRAIC TEXT OF ISAIAH CHAPTER LX

THE HEBREW

IN GREEK LETTERS

AQUILA

VERSION OF THE HEBRAIC TEXT

VULGATE LATIN

AQUILA

ISAIAH CHAPTER LX.

^A and to deal falsely against the Lord. But Symmachus says, "We have known," he says, "how to deal unjustly and to deal falsely against the Lord." To deal unjustly: behind them the Septuagint; behind it, Aquila; from behind, the others; and for righteousness, Symmachus and Theodotion; for the isles, the Septuagint; for his adversaries, ^B vengeance to his enemies. V. 19. Aquila, "For it shall come as a river... a narrow spirit." For "of wrath and fury" neither the Hebrew nor the others make mention. Kinsman, Aquila and Symmachus, "and he shall come." Aquila and Symmachus, "and he shall come." Instead of "and he shall come," Theodotion, "And he shall come to Zion as a redeemer," he says; but Symmachus, "And he shall come to Zion." And to those who turn... V. 21. The others, "my covenant." For covenant, Symmachus, "the Lord has spoken."

SYMMACHUS.

1. Arise, be enlightened, for your light has come. 2. 3. * Of your east. 4. * All: gathered. 5. "When the multitude of the sea shall be turned to you, and the power of the nations."

6. And Gæpha. 7. 8. To their windows. 9. In the name of the Lord your God, and to the Holy One of Israel.

THEODOTION.

1. 2. 3. * Of your east. 4. * All : gathered. 5. * And you shall be glad.

6. And Gæpha. 7. They shall offer themselves. 8. To their windows. 9. In the name of the Lord your God, and to the Holy One of Israel.

LXX INTERPRETERS.

1. Be enlightened, be enlightened, Jerusalem, for your light has come. 2. Behold darkness. [Another:] * For: behold darkness. The Lord shall appear. The rest, The Lord shall arise. 3. [Vacat.] 4. Gathered: your children. 5. [Vacat.] "For the riches of the sea and of the nations shall be transferred to you, and because the Holy One of Israel is glorious." 6. And Gæpha. 7. Shall be brought. 8. With young birds to me. 9. For the name of the Lord your God, and for the Holy One of Israel.

HEXAPLA OF WHAT REMAINS. HEBREW TEXT.

13. [original-script column: see facsimile] [original-script column: see facsimile] 14. [original-script column: see facsimile] 16. [original-script column: see facsimile] 18. [original-script column: see facsimile]

LATIN VERSION 13. Fir, box, and pine-tree. And I will glorify the place of my feet. 14. And all those who provoke thee shall be prostrate at the soles of thy feet. 16. Jacob. 18. Praise.

GREEK COLUMN [original-script column: see facsimile] 13. With fir, and thadaar, and thaassur. ^A * And I will glorify the place ^B of my feet. 14. ^C * And all who provoke thee shall worship the footprints of thy feet. 16. 18. Praise.

LATIN VERSION 13. Fir, box, and pine-tree. And I will glorify the place of my feet. 14. And all who disparage thee shall worship at the footprints of thy feet. 16. Jacob. 18. Praise.

Notes and various readings on Chapter LX of Isaiah.

V. 4. Γ', * everything. Idem. V. 5. Θ., * and thou shalt rejoice. Idem. [Read: thou shalt rejoice. DRACH.] Ibid. Σ., when it is turned, etc. Procopius. To that of the LXX Interpreters, "and thou shalt be afraid," and "thou shalt fear," thus Procopius [and thou shalt be afraid]. That "and" is not found in the others. i.e., "and" is not carried among the rest. DRACH. V. 6. Γ', and Gæpha. In the ms. text of Isaiah, and Gæpha. V. 7. Jerome says that Theodotion translated "they shall offer themselves." We do not have the Greek. [We have supplied it from Lamb. Bos. Drach.] V. 8. Jerome: According to Sym. and Theodotion, "to their windows": according to Aquila, "to their lattices." [We have supplied the Greek for Sym. and Th. from L. Bos. DR.]

ISAIAH CHAPTER LXI.

[original-script column: see facsimile] 1. [original-script column: see facsimile] 2. [original-script column: see facsimile]

LATIN VERSION 1. The Spirit of the Lord. The meek. To bind up the broken-hearted. To preach liberty to the captives. And to the bound, opening of the prison. 2. The year of good pleasure. To the Lord. To our God.

[original-script column: see facsimile] 1. 2. 3. 4. 5. 6. 7.

AQUILA 1. To proclaim liberty to the captives.

LATIN VERSION 1. The Spirit of the Lord. The meek. That I might heal the broken-hearted. And that I might preach indulgence to the captives. To the shut-up, an opening. 2. The year of grace. To the Lord. To our God.

AQUILA 1. To proclaim remission to the captives.

^A SYMMACUS. 13. [And I will glorify] the place of my feet. ^B 14. And all those who provoke shall worship at the tracks of thy feet. 16. 18. Praise. ^C THEODOTION. 15. Brathy, thadaar, and thaassur. ^D And I will glorify the place of my feet. 14. And all those who provoke shall worship at the tracks of thy feet. 16. 18.

Notes and various readings on Chapter LX of Isaiah. V. 9. "In the name of the Lord" etc. Curterius from the Jesuit manuscript. The Marchalian codex is better, "In the name of the Lord," etc. (DRACH.) V. 13. Jerome: "Of which Scripture also now says more, fir, and box, and pine; or according to the LXX, cypress, and pine, and cedar; or according to Aquila, fir, Thadaur (another: Thadaor) and Thuassur; or according to Theodotion, brathi (another: brais), Thadaur and Thaassur." Our Martianæus reads "brais." Symmachus renders the word above, 55, 15. Our manuscript of Jerome’s Commentaries on Isaiah has here "brathi." [We have supplied the Greek text of Aquila from Lambert Bos; that of Theodotion, however, at our own risk. DRACH.] Ibid. "And the place," etc. Curterius from the Jesuit manuscript. Jerome likewise so: "And the place of my feet I will glorify." V. 14. "And they shall worship," etc. Idem. V. 16. "Others, Jacob." Idem. V. 18. Procopius. But the LXX, who translate "sculpture," undoubtedly read something other than [the Hebrew text]. Regarding that: "but thy walls shall be called salvation," thus Eusebius in his Commentary: "Instead of 'Salvation,' the Hebrew reading contains 'Jesus' himself, in the very same elements and characters as our Savior himself is written. (Namely, [יהושע]) DRACH."

SYMMACUS. 1. The spirit of the Lord. Another: Spirit of the Lord. To the poor. Another: to the humble. To heal the broken in heart. To proclaim remission to the captives, and to the blind recovery of sight. THEODOTION. To bind up the wounds of sinners. To proclaim remission to the captives. 2. The year of acceptance. The others: the year of grace. Of the Lord. Another: to the Lord. To our God.

V. 1. Another: The Lord. Curter, from the Jes. manuscript. Ibid. Another: to the humble. The same. Ibid. Hieronymus: "Or according to Symmachus and Theodotion, to bind up the wounds (of sinners), to preach remission to captives, to the blind that they might see, or opening to those shut in, which Symmachus interpreted more clearly as, the release of the bound." [We have added the Greek reading of Symmachus and Theodotion from the Marchal codex. DRACH.] Ibid. It seems Hieronymus implies above that the reading here is the same as that of the Seventy and the other versions; but the matter is not sufficiently explored.

V. 2. The others: the year of acceptance. Procopius. Ibid. Another: to the Lord. Curter, from the Jes. manuscript. Ibid. To our God. The same. [Without the name of the interpreter, and with an asterisk, because it was wanting in the Septuagint. DRACH.]

V. 3. Aquila, Theodotion: To give to them. The same, and presently [an asterisk] after "to them" they shall be called. [Drusius, from Procopius, without the name of the interpreter, and attributing "they shall be called" to the Seventy, Symmachus, and Theodotion. Thus also the Marchal codex, which prefixes an asterisk to both readings. DRACH.] Ibid. Strong ones. Procopius. Here Hieronymus [writes]: "Then shall be called generations of justice, a glorious planting of the Lord: or according to the Hebrew, ELE, through both extended syllables, 'strong ones,' and [the planting] of God's justice, or the planting of the Lord for glorification."

V. 4. Another, primorum. Symmachus, Theodotion, of the ancients. Curter, from the Jes. manuscript.

V. 6. Aquila, Symmachus, Theodotion: To our God it shall be told to you. The same. Ibid. Aquila: the abundance of the nations. Procopius. [According to the Marchal codex, however, the Seventy, "the strength of the nations." DRACH.]

^A 3. Strong. 4. Of old. 6. [*] Of our God. It shall be told to you. 7. 8. 9. 10. I will greatly rejoice in God, my soul shall be glad in my God. As a bridegroom adorned with a crown, and as a bride putting on her apparel. 11. [*] He shall sprout.

SYMMACHUS. 3. Strong. 4. Of old. 6. [*] Of our God. It shall be told to you. 7. 8. 9. 10. In exultation I shall exult in God, my soul shall be glad in my God. As a bridegroom adorned with a crown, and as a bride putting on her apparel. 11. [*] He shall sprout.

^B 3. Generations. 4. Former. 6. God. It is missing. The strength of the nations. And in their riches you shall be wondered at. 7. It is missing. 8. For the just. The rest, in truth. 9. [*] In the midst of the peoples. 10. And with joy they shall rejoice in the Lord, let my soul rejoice in the Lord. As upon a bridegroom He has placed a mitre for me, and as a bride He has adorned me with ornament. 11. He shall sprout.

THEODOTION. 3. [*] To give to them. 5. Generations. 6. [*] Of our God. It shall be told to you. 7. [*] Instead of your shame twofold, and of reproach, their portion shall exult. 10. I will greatly rejoice in God, my soul shall be glad in my God. A crown. 11.

LXX INTERPRETERS. 3. Generations. 4. Former. 6. God. It is missing. The strength of the nations. And in their riches you shall be wondered at. 7. It is missing. 8. For the just. The rest, in truth. 9. [*] In the midst of the peoples. 10. And with joy they shall rejoice in the Lord: let my soul rejoice in the Lord. As upon a bridegroom He has placed a mitre for me, and as a bride He has adorned me with ornament. 11. He shall sprout.

THEODOTION. 3. [*] To give to them. 5. Generations. 6. [*] Of our God. It shall be told to you. 7. [*] For your twofold shame, and ignominy, their portion shall exult. 10. In exultation I shall exult in God, my soul shall be glad in my God. 11.

Notes and various readings on chapter LXI of Isaiah

FRAGMENTS OF THE HEXAPLA. ISAIAH CHAPTER LXII.

[original-script column: see facsimile]

ISAIAH CHAPTER LXIII.

[original-script column: see facsimile]

HEBREW TEXT VERSION. 1. Of his righteousness. And his salvation. 2. And all kings. 4. Possessed. For the Lord has delighted in thee, and thy land shall be married. 6. The Lord. No silence. 7. And do not give him silence, until he establishes, and until he sets Jerusalem as a praise in the earth. 8. In his right hand. 9. In the courts. 10. Pass through, pass through. Prepare the way. 11. With him. 12. Them.

VULGATE LATIN. 1. His righteousness. And his salvation. 2. And all kings. 4. Inhabited. For the Lord has delighted in thee, and thy land shall be inhabited. 6. Of the Lord. Do not be silent. 7. And do not give him silence, until he establishes, and until he sets Jerusalem as a praise in the earth. 8. In his right hand. 9. In the courts. 10. Pass through, pass through. Prepare the way. 11. With him. 12. Them.

AQUILA. 1. His righteousness. 2. And all kings. 4. Possessed. 6. The Lord. 8. In his right hand. 10. Pass through. 11. With him. 12. Them.

Notes and various readings on Isa. LXII. V. 1. Origenes, "his righteousness." Curter. ex ms. Jes. Ibid. The others, "of his." The same. V. 2. A., S., "and all kings." The same. V. 4. A., "possessed." S., Th., "inhabited." Jerome on this passage: "But you who were previously called 'abandoned,' which in Hebrew is called AZUBA, shall be called EPHSI-BA, which is interpreted 'my will is in her'; and your land, which was previously called SEMEMA, 'desolate' or 'desert,' shall afterwards be called BULA, which Aquila translated 'possessed': Symmachus and Theodotion, all of which signify 'inhabited' and 'possessed.'" Ibid. S., Th., "that he will delight," etc. Curter. ex ms. Jes. V. 6. The others, "the Lord." The same. Ibid. Procopius. V. 7. "Do not give," etc. He offers the reading of Symmachus.

HEBREW TEXT VERSION. 1. In his garment. I who speak in righteousness, great to save.

VULGATE LATIN. 1. From Bosra. In his garment. I who speak justice, and am a champion to save.

AQUILA. 1. From Bosra. In his garment. I who speak justice, and am a champion to save.

ISAIAH CHAPTER LXIII

ISAIAH CHAPTER LXII

SYMMACHUS. 1. His justice. 2. And Ӂ all: kings. 4. Cohabitated. Ӂ For the Lord will be pleased in you, and your land shall be inhabited. 6. Ӂ The Lord. Do not be silent. 7. Do not give him rest, until he has prepared, and until he has placed Jerusalem as a praise in the earth. 8. 9. 10. 11. Ӂ With him. 12.

SEPTUAGINT. 1. His justice. And my salvation. The others, and her salvation. 2. And kings. 4. The habitable world. For the Lord was pleased in you, and your land shall be inhabited. 7. For there is none like to you. If he corrects, and makes Jerusalem a rejoicing upon the earth. 8. According to his glory. 9. In the courtyards. The others, in the courtyards. 10. Go. Make a way. 11. Vacat. 12. Him. The others, them.

THEODOTION. 1. His justice. 2. 4. Cohabitated. Ӂ For the Lord will be pleased in you, and your land shall be inhabited. 6. Ӂ The Lord. 7. And do not give him silence, until he has prepared, and until he has placed Jerusalem as a boasting in the earth. 8. According to his right hand. 9. 10. Ӂ Make a way. Ӂ Prepare the road. 11. Ӂ With him. 12.

Notes and various readings on Chapter LXII of Isaiah. Procopius; of Theodotion, Curterius from the ms. of Isaiah. Jerome: I wonder what the LXX meant by what is held in the Hebrew, "do not give him silence, until he establishes and places Jerusalem as a praise in the earth," to say [what they do], whose sense does not cohere with the preceding: "For there is none like to you, if he might correct and make Jerusalem a joy upon the earth." [In the Symmachan reading, the Greek text of Procopius, for that which Montfaucon elided, has "stone," and his Latin interpreter has "nor do you permit to the stone to be silent." Corrected by Drusius. DRACH.]

V. 8. A., "in the right hand" etc. Curter. from ms. of Isaiah. V. 9. The others, "in the courtyards." Procopius. V. 10. Theodotion, "Make a way." Curter. from ms. of Isaiah. Ibid. Theodotion, Ӂ "Prepare the road." The same. V. 11. Symm., Theod., Ӂ "with him." The same. V. 12. The others, "them." Procopius.

ISAIAH CHAPTER LXIII

SYMMACHUS. 1.

SEPTUAGINT. 1. From Bosor. Others, from Bosra. In his Ӂ garment. I speak in justice, and I act as champion to save.

THEODOTION. 1.

SYMMACHUS. 1. I speak in justice, a champion to save.

SEPTUAGINT. 1. From Bosor. Others, from Bosra. In his Ӂ garment. I speak justice, and the judgment of salvation.

THEODOTION. 1. In his Ӂ garment. I speak justice, and the judgment of salvation.

[original-script column: see facsimile]

2. As one treading in the winepress? 3. I have trodden the winepress alone, and of the peoples there is no man with me. And their victory shall be sprinkled upon my garments. And I have defiled all my raiment. 5. He himself. 6. And I will make them drunk in my wrath. Their victory. 7. I will remember the praises of the Lord. As upon all things which the Lord hath rendered unto us, and the multitude of good things to the house of Israel. 8. Truly they are my people, children that will not lie. 10. The spirit of his holiness. 11. Moses, of his people. 12. Cleaving the waters before them. For him. 15. Look down. 19. We have been from of old, thou hast not ruled over us, nor was thy name called upon us.

VULGATE LATIN.

2. As one treading in the winepress? 3. I have trodden the winepress alone, and of the nations there is no man with me. And their blood is sprinkled upon my garments. And I have defiled all my raiment. 5. He himself. 6. And I have made them drunk in my indignation. Their virtue. 7. I will remember the mercies of the Lord. Upon all things which the Lord hath rendered unto us, and upon the multitude of good things to the house of Israel. 8. Verily they are my people, children not denying. 10. His holy Spirit. 11. Moses and his people. 12. Who cleaveth the waters before them. For him. 15. Attend. 19. We are become as from the beginning, when thou didst not rule over us, nor was thy name called upon us.

AQUILA.

2. 3. 5. ※ He himself. 6. 7. 8. 10. The holy spirit. 11. 12. 15. Look down. 19.

SYMMACHUS. ^A 2. 3. I trod the winepress alone, and from the peoples there is no one with me. And their triumph was sprinkled upon my garments. ※ And all my garments ※ I stained. ※ my [fury]. 5. ※ He himself. 6. ※ And I made them drunk in my fury. 7. Concerning all things which he bestowed upon us from the multitude of his goodness ... rebellious [ones]. their. To him. over whom thou didst not rule, nor was thy name called upon them. of the nations there is no man with me. And I brought down their blood to the earth. The rest, their strife. Their blood. The rest, their victory. Another, ※ I will recall the praise of the Lord. In all things which he repays to us, the Lord is a good judge to the house of Israel. they will reject. ^B face of his. To himself. when thou didst not rule over us, nor was thy name called upon us. ※ And all my garments ※ I stained. ※ my [fury].

THEODOTION. ^C 2. 5. Phura. ※ And all my garments ※ I stained. 5. ※ He himself. 6. ※ And I [made] them drunk in my [fury]. 7. 10. The holy spirit [of him]. 11. ※ Moses of his people. 12. 15. Look. ^D 19.

LXX INTERPRETERS. 2. As if from a trodden winepress? 3. Full of those who are being trodden, and from the nations there is no man with me. And I brought down their blood to the earth. The rest, their strife. [The rest], their victory. 7. I remembered the mercy of the Lord. Another, ※ I will recall the praise of the Lord. In all things which he returns to us, the Lord is a good judge to the house of Israel. 8. Is it not my people? Sons will not reject. 10. The holy spirit of him. 11. ※ Moses of his people. 12. Divided water before his face. 15. Turn [towards us]. 19. We became as from the beginning, when thou didst not rule over us, nor was thy name called upon us.

Notes and various readings on Chapter LXIII of Isaiah

V. 1. *Bosra*. Curter from the Jes. MS. Jerome: “That which many, having fallen into a pious error, think is understood of the flesh of the Lord, namely BASAR, which word if it signified flesh, would be written with the middle letter SIN; but now it is written with SADE, and is interpreted as firm and fortified.” ^A Ibid. *autou*. The same. Ibid. Symmachus, *ego lalo* etc. Eusebius and Procopius. V. 2. *patētōu*. Curter from the Jes. MS. V. 3. Symmachus, *lēnon*. Theodotion, *phoura*. Jerome: “For *torcular* (winepress), which is written in Hebrew as GETH, Theodotion has placed the Hebrew word itself, PHURA. But Symmachus, whom we have also followed, is better in this place. For the word PHURA is ambiguous and generally signifies both a winepress and a small flask.” ^B Ibid. Symmachus, *lēnon epatēsa* etc. From Procopius and Curter. [To this passage, Lambert Bos notes: “Tertull. 1. iv *adv. Marc.*, 'as from the market of the winepress full and trodden underfoot'; and Procop. reads *hōs apo patēmatos lēnou*. And Cypr. ep. 63, to Caecil., 'as if from the treading of a full and crushed winepress.' Jerome, 'a full winepress trodden underfoot.' Moreover, in some manuscripts, after the following, which Justin Martyr has, and which is set in the margin in Procopius as an alternative interpretation for... And in Cyp. in *Expositione in Symb. Apost.*, 'as if from a winepress trodden, a winepress I have trodden alone.' But see Rigaltius’ note on the Cyprian passage. DRACH.”] ^C Ibid. Theodotion, *eris autōn*. From Jerome, who says that the others had translated it as “contention.” [For the Hebrew *enham*.] Ibid. etc. Procopius. Ibid. *emolyna*. Curter from the Jes. MS. [Ald. ed. LXX, *kai*]

Isaiah Chapter LXIV

The Hebrew. In Greek characters. Aquila.

1. Lo! thou didst rend the heavens, thou didst descend, before thy face the mountains melted. 2. As fire kindles the melting, the fire makes the waters boil. 4. Thy name. 6. We all. Of testimonies. 8. And thou art our creator. 9. Until: very much.

Version of the Hebrew text. Vulgata Latina. Aquila.

1. Would that thou wouldst rend the heavens, that thou wouldst descend: from thy face the mountains would flow down. 2. As the burning of fire melts, the waters would burn with fire. 4. Thy name. 6. We all. Menstruous. 8. And thou our creator. 9. Until: very much.

Notes and various readings on Chapter LXIV of Isaiah

V. 1. Symmachus, *oude rhēxas* etc. Procopius. V. 2. Symmachus, *hōs ekkausis* etc. The same. There Symmachus reads the word *hamasim*, “of meltings,” as if it were two separate words, *ham massah*, “the sea melted,” *etakh thalassa*. ^D Ibid. Jerome: “The Hebrews explain this passage thus: 'So shall fire consume the wicked, as waters burn with the heat of fire.' For *AMASIM* they do not wish to be understood as consumption and wasting, as the others have interpreted, but as the wicked.” Ibid. The Three, *to onoma sou*. Curter from the Jes. MS. in which it is read in the text, The same. V. 6. *Alloi*, *pantes hēmeis*. The same. Formerly it was lacking in the *O'* (the Septuagint) and it is not read in the text of the Jes. codex;

^A but with an asterisk from Aquila and Theodotion it is added, [and] it is held in modern copies. Ibid. Aquila, *marturiōn* etc. Jerome: "For which Theodotion placed the Hebrew word itself, EDDIM, which Symmachus translated as *kyousōn*, that is, *parientium* (bringing forth); Aquila, *marturiōn* (of testimonies), this is, of testimonies; when blood is approved in the first marital intercourse with a virgin." [Lamb. Bos: Theodotion, *REDEIM*. Drach.] V. 8. Aquila, Theodotion, ^B *kai sou plastēs hēmōn* (and you are our former). Curter. from ms. Jes. V. 9. The Septuagint, *hōs* (as). The same. ^{C D}

Notes and various readings on Chapter LXIII of Isaiah.

V. 5. The Septuagint, *autos* (he). Curter. from ms. Jes. Ibid. Regarding the text *tōn O'*, *ho brachiōn mou* (my arm). Marchal. cod., the Septuagint, *autou* (his). DRACH. V. 6. Symmachus, Theodotion, *kai emethusa autous* (and I made them drunk) etc. Curter. Ibid. The others, *to nikos autōn* (their victory). Procopius. V. 7. "Others," *anamnēsō tēn* (I will call to mind the) etc. Curter. from ms. Jes. Ibid. The Septuagint, *peri pantōn* (regarding all) etc. Procopius. But Jerome brings forward a fuller passage in Latin: "For he did good to us for all, and for the multitude of goodness which he wrought upon the house of Israel." Ibid. For *epagei hēmin* (they read *pro* instead of *a*), he brings to us; Symmachus translates, *eupoiei*, he does good. Thus March. cod. DRACH. V. 8. The Septuagint, *plēn laos* (surely a people) etc. Curter. from ms. Jes. In the version of Symmachus it should perhaps be read, *ouk asunthētountes* (not treacherous/disloyal). [Procopius' words are: "The clause *ouk* is missing in Drusius' notes from Procopius. But such an omission is a pure typographical error, since Drusius renders [it] in Latin, *non prævaricantes* (not treacherous); and again our [author] has allowed himself to be deceived by Drusius' notes. But as far as that word is concerned, Schleusner defends the notion that it should not be changed, because in part Procopius' authority confirms the received reading, and in part it is sufficiently well-known that many new and unusual vocabulary words are found in the Greek versions of the Old Testament. DRACH.] V. 10. Aquila, Symmachus, Theodotion, *to pneuma to hagion autou* (his holy spirit). From the same and from Drusius. V. 11. *Mōsē laou autou* (Moses of his people). Curter. from ms. Jes. V. 12. *ho rhēxas hydata* (he who broke the waters) etc. Procopius. Ibid. The Septuagint, *autō* (to him). Procopius, who has it wrongly, *autōn* (to them). V. 15. Aquila, Theodotion, *epiblepon* (looking upon) etc. Curter. from ms. Jes. V. 19. The Septuagint, *egenēthēmen* (we have become) etc. Procopius.

HEXAPLA OF THE REMAINS. CAPUT LXV OF ISAIAH

[original-script column: see facsimile]

[alt-version omitted]

Notes and various readings on Chapter LXV of Isaiah.

V. 1. *Idou eimi* (Behold, I am). Thus in the margin with an asterisk by Curter from the ms. of Isaiah, in whose text it is missing; but in modern copies it is read. Others have *idou egō* (Behold, I).

V. 2. Curter from the ms. of Isaiah in the margin, *tois hepomenois* (to those following) *hodō ou kalē* (in a way not good). The Three, *hodō ouk agathē* (in a way not good).

V. 7. Theodotion, *epi to auto* (upon the same). The same.

V. 8. The same in the margin, *hoti* (that). Truly incorrectly, unless perhaps *ki* which corresponds to *hoti* has fallen out of the Hebrew text.

V. 11. Jerome: "And what the LXX translated as *daimoni* (to a demon), the Hebrew possesses as MENNI, which Symmachus interpreted as 'without me'; so that the sense is: You who prepare a table for fortune, and fill [for me] a drink without me." Ibid. All, *kerasma* (a mixing/drink). Curter.

V. 15. The rest, *eis horkon* (for an oath). Procopius and Jerome, who says: "For *saturitas* (fullness), which is called SABAA in Hebrew, the others interpreted as *juramentum* (oath); which word possesses many understandings, and is varied according to the diversity of the accents. For it is understood also as oath, and fullness, and satiety, and many, and seven."

Ibid. Aquila, *kai tois doulois* (and for his servants) etc. Thus Procopius brings forward these readings more fully than Jerome.

HESAIAS CHAPTER LXV. HESAIAS CHAPTER XLV.

SYMMACHUS. 1. 2. ... in a way not good. 7. 8. 11. Who prepare a table for fortune, and fill [it] with unmixed drink. 15. But for his servants he shall call another name. 16. In which he who is blessed upon the earth shall be blessed in God, amen. 18. [*] Ipsam: Jerusalem. 20. 23. To haste.

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LXX INTERPRETERS. 1. [*] Behold I am. Others, behold I am. 2. To them that walk in a way not good. Another, to the followers. 8. [*] For thus says. 11. And who prepare a table for the demon, and fill Fortune with a mixed drink. 15. For satiety. The others, for an oath. But to them that serve me shall a new name be called. 16. He shall be blessed upon the earth, for they shall bless the true God. 18. Deest [is wanting]. Jerusalem. 20. Immature. An adolescent. A hundred years old. 23. For a curse. Another, for non-existence.

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THEODOTIO. 1. 2. ... in a way not good. 7. [*] Upon the same. 8. 11. Mixed drink. 15. 16. 18. [*] Whatever I create. [*] Ipsam: Jerusalem. 20. [*] In days. The young [*] he himself. [*] Son. 23. To haste.

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Notes and various readings on Chapter LXV of Hesaias. V. 16. From Procopius himself we have restored with L. Bos, in the version of Aquila: *ho euloge...* for *ho eul...* which our [editor] borrowed from the notes of Drusius from Procopius; in the version of both for *eulogēthēsetai* for *eulogisthēsetai* ('A.) and *epilogisthēsetai* (Σ.), which Montfaucon edited, that one [is] from Drusius, but God knows where he fished this out. V. 18. [*], Θ., "whatever I create." Curter. from ms. Jes. Ibid. [*]; Jerusalem. Idem. V. 20. [*], "in days." Idem. Ibid. 'A., Θ., [*] "he himself." Idem, who notes that it should be placed after the word "young": but it ought to be placed before, because in the word [original-script column: see facsimile] he expresses the emphatic prepositive particle HA, which however elsewhere is not accustomed to be supplied as lost through an asterisk. Ibid.: Idem. V. 23. Jerome: "Neither shall they beget in perturbation, or in malediction, and as it is expressed more expressly in the Hebrew, which in their language is called LABAALA, that is, that they may cease to be, and have an end of their substance, for which Aquila, Symmachus and Theodotio translated 'haste'." [The Greek of the three words, as also the reading of another, we have added from Lambert Bos. DRACH.]

HEXAPLA REMNANTS. ISAIAH CHAPTER LXVI.

[original-script column: see facsimile]

[alt-version omitted]

1. Where is this house? 3. He who slaughters an ox. He who strikes a man. He who slaughters a lamb. 5. And we shall see your joy. 7. Before she travailed, she brought forth; before her pain came, she brought forth a male child. 8. Shall a nation be born at once? 9. Shall I, who cause others to bring forth, myself not bring forth? says the Lord; if I, who grant generation to others, shall be barren? says the Lord your God. 10. Rejoice with Jerusalem. With her. Of her consolation. From the splendor of her glory. 14. They shall sprout. 15. In fire. 17. Who sanctified themselves and thought themselves clean in the gardens, behind the inner door, eating swine's flesh.

THE BOOK OF ISAIAH, CHAPTER LXVI

^ASYMMACHUS. 1. [Such] as he who strikes a man. 3. He who sacrifices from the flock. 5. And we shall see in your exultation. 7. Before she travailed, she brought forth; before her labor pain came, she delivered a male. 8. And was a nation born at once? 9. Shall I, who cause to bring forth, not cause to bear, says the Lord? Or shall I, who cause to bear, also withhold, says your God? 10. Rejoice.... 11. [At the] breast. ... of her. From the multitude. 14. [They shall blossom.] 17. .... behind one another in the midst, eating the swine's flesh.

0'. [SEPTUAGINT] 1. Shall I produce this house? 3. The lawless one who sacrifices a calf to me. The rest, but he who writhes [is as one who sacrifices] a calf. Another, as one who strikes a man. Another, sacrificing a sheep. 5. And let them be seen in their rejoicing. 7. Before she who is in labor brought forth, before the pain of labor came, she turned aside and brought forth a male. 8. And was a nation born at once? 9. But I have given this expectation, and you did not remember me, says the Lord. Behold, have I not caused [them] to be born, and have I made [her] barren, says your God? 10. Rejoice, Jerusalem. ^B * Together with her. 11. From the breast. Her consolation. From the entrance of her glory. 15. As fire. The rest, in fire. 17. Those who are sanctified and purified for the gardens, and in the entrance-halls, eating swine's flesh.

THEODOTION 1. This house; 3. [The lawless one] who sacrifices a calf to me. The rest, [but] he who slays a calf. ^C * As one who strikes a man. * He who sacrifices from the flock. 8. And was a nation born at once? 9. [Missing] 10. Rejoice together with Jerusalem. * Together with her. 11. From the breast. ... of her. From the multitude. 15. [Missing] 17. .... behind one another in the midst, eating the swine's flesh.

[alt-version omitted]

^D SYMMACHUS. 1. As one who strikes a man. 3. Who sacrifices from the flock. 5. And we shall see in their joy. 7. Before the labor of birth came, he fled and brought forth a male. 8. Or even was a nation born at once? 9. I indeed have given this expectation, and you did not remember me, says the Lord. Have I not made one to bear and [yet] made [her] sterile, says your God? 10. Rejoice Jerusalem. 11. Breast. Consolations of her. From the entrance of her glory. 14. They shall sprout. 15. As fire. 17. Who sanctify themselves and purify themselves in the gardens, and in the thresholds, eating swine's flesh, and

the abomination, and the mouse, shall be consumed together, saith the Lord. And Mosoch. All... bow. with the lampenes of mules with litters. With psalms.

THEODOTION.

Notes and various readings on Chapter LXVI of Isaiah.

SYMMACUS,