Schleusner on the word *χλοῦς*. DRACH.] V. 20. A., Σ., * of all these vessels. V. 21. *שמנה עשר*, eighteen. LXX, thirty-five. Complut., eighteen. Vulg., eighteen. DRACH. V. 22. Θ', and a molding. Scholion, capitals. IDEM. V. 24. *ואת-שריה*, and Saraiah... and Zephaniah. In the LXX they are missing. In others and in the Complutensian, IDEM. V. 25. *ומן-העיר לקח*. Vulg., And from the city he took. In the LXX it is missing. Others (Alex., Ald., Compl.), IDEM. V. 27. Π., * and he put them to death. These are missing in the Θ', as well as the other part of this verse, which is supplied with an asterisk, likewise verses 28, 29 and 30. It has the version of Theodotion in the text, with a small difference.
ON THE LAMENTATIONS OR THRENI OF JEREMIAH
MONITUM
In the Lamentations of Jeremiah, according to Origen, neither the editions of Aquila nor of Theodotion were current; but only those of Symmachus and the LXX. A (thus he says) and of the Seventy, by which it is meant that the editions of Aquila and Theodotion were not placed in the Hexapla. Do not think, however, that Origen says that Aquila and Theodotion did not translate the book of Lamentations into Greek; he does not say that; but only that the edition of Aquila and Theodotion is not carried in the Lamentations, but only that of Symmachus and the Seventy Interpreters. For that the versions of the Lamentations by Aquila and Theodotion existed separately is proved by the note in the Marchalian codex, chapter 1, verse 8, where at this word in the margin is noted *χῶς* (i.e. *ἀνάστατον*; that is, Symmachus, the three Interpreters have *ἀνάστατον*: for it is clearly proved in the Preliminaries that the note *οἱ ℵ* signifies the three Interpreters: Aquila, Symmachus, and Theodotion. The word *χῶς* or *χωρίς* is used very frequently in this usage, as can be seen especially in the books of Joshua and Judges, a matter which is also discussed in the Preliminaries in the chapter on the Notes of the Hexapla. B To these, in chapter II, verse 46, of the *other* is cited. But those remaining are accustomed to be Aquila and Theodotion. And what is clearer, the interpretation of Aquila himself is cited by name in the notes of the Roman edition, chapter IV, verse 2, to which is joined another of Symmachus, so that no one may doubt that the name of Aquila has crept in by a lapse. There is also another indication that Aquila and Theodotion published interpretations of the Lamentations, although they were not placed in the Hexapla; namely, in chapter II, verse 2, where in the Hebrew text it is read in the margin of the ms. Marchal. is placed *ℵ σύν*, so that it may precede the word *πάντα*: which addition marked with an asterisk was without doubt taken from the edition of Aquila; for that *C*, which is the note of Symmachus, is placed over the word *σύν*, this most certainly happened by a slip of the copyists, who, when they saw that the various interpretations in this book always preferred the note of Symmachus, here changed the *A* of *σύν* into the *C* of *σύν*. For Aquila, an interpreter of excessive C precision, so that nothing might appear to be omitted in his version, rendered the article *את* by the particle *σύν*...
THE LAMENTATIONS OF JEREMIAH CHAPTER ONE
HEBREW. | HEBREW IN GREEK LETTERS | AQUILA. 1. | 1. | 1. 2. | 2. | 2. 3. | 3. | 3. 5. | 5. | 5. | | 8. | 8. | 8.VERSION OF THE HEBREW TEXT. | VULGATE LATIN. | AQUILA. 1. Much to the people. | 1. Full of people. | 1. 2. There is no comforter for her. | 2. There is none that comforteth her. | 2. 3. In straits. | 3. In straits. | 3. 5. In head. | 5. In head. | 5. For the Lord hath plagued her. | For the Lord hath spoken over her. | The multitude of her transgressions. | The multitude of her iniquities. | } | | 8. In fluctuation. | 8. Instable. | 8.
ON THE LAMENTATIONS, OR THRENOS, OF JEREMIAH
A B...was expressing, to which he joined the accusative: "with the heaven, and with the earth," a thing which, not without ridicule, Jerome calls into question as an error; whereas Symmachus, on the contrary, follows a freer and more elegant manner of translating, a thing which is held against him as a fault by Theodore of Heraclea. The addition, therefore, of "with," placed in the second chapter, was taken from Aquila. Whence it may be inferred that Origen, although he did not set out the usual columns of Aquila and Theodotion here, nevertheless, as was his custom, inserted some additions from their versions into the Hexaplar edition. But why he omitted the editions of Aquila and Theodotion in the Lamentations can only be stated by conjecture. Doubtless, since these editions differed little or nothing from the LXX version, he may have thought it useless to append them, which is perhaps the reason why we observe very few asterisks in the Lamentations, unlike in the book of Jeremiah which precedes it, and in Ezekiel which follows it, where almost countless asterisks are observed. In this book we have used primarily the Marchalian codex, from which we have gleaned many things. We have deemed it necessary to publish the interpretations of the Hebrew letters, as well as the names by which they were expressed—concerning whose forms we spoke in the Preliminaries, chap. II, col. 40—which Origen had set in place, just as they lie in that same codex. We have seen, moreover: One Colbertine codex which provided not a few things. Many passages of Origen. Theodoret on the Lamentations. Jerome, Epistle to Paula. Agellius on the Lamentations, printed at Rome in the year 1598. The notes of the Roman edition and of Drusius.LAMENTATIONS OF JEREMIAH: CHAPTER I
SYMMÁCHUS. C | THE SEVENTY (LXX). | THEODOTION. 1. Multiplying people. | 1. Who is filled with peoples. | 1. 2. And there was not for her one to console. | 2. And there is not one to console her. | 2. 3. Amidst those afflicting her. | 3. Amidst those that afflict her. | 3. 5. Unto princes. | 5. Unto the head. | 5. | For the Lord hath humbled her. | | Another: For the Lord hath brought over her. | | The multitude of her impieties. | | Another: The multitude of her transgression. | 8. | 8. Unto fluctuation. (al. unstable). | 8. SYMMÁCHUS. | THE LXX INTERPRETERS. | THEODOTION. 1. Multiplying people. | 1. Who is filled with people. | 1. 2. And there is not for her one to console her. | 2. And there is not one to console her. | 2. 3. Among those afflicting her. | 3. In the midst of those afflicting her. | 3. 5. Into princes. | 5. Into the head. | 5. | For the Lord hath humbled her. | | Another, that the Lord hath brought over her. | | The multitude of her impieties. | | Another, the multitude of her transgression. | 8. | 8. Into fluctuation. Three Interpreters. (al. unstable). | 8. D[original-script column: see facsimile]
HEXAPLA OF THE REMAINING FRAGMENTS
9. Her uncleanness is in her skirts. 11. Her desirable things for food. 12. Not unto you. Since he hath made me [to suffer], because the Lord hath afflicted me in the day of the wrath of his fury. The Syrian: he hath touched me. 13. And he hath ruled over her. 14. In her hand they are entwined (iniquities). Arise. 15. All my strong ones, the Lord, in the midst of me. An assembly. Heb. and Syr. understand: time. 16. Turning back. Destitute. 17. The Lord commanded Jacob, those who are round about him are his enemies. 19. In the city. 21. As I. 22. And afflict them as thou didst afflict me. The Syrian understands: the same.
Notes and various readings on Chapter I of the Lamentations of Jeremiah
V. 1. It is fitting to record here the explanations of the Hebrew letters according to the Ms. of Jesus: 1. Aleph, emptiness, or perfection. 2. Beth, that which dwells in it. 3. Gimel, filling from above. 4. Daleth, higher small books. 5. He, this. 6. Vau, in it. 7. Zai, lives. 8. Heth, living. 9. Teth, beautiful. 10. Ioth, beginning. 11. Chaph, nevertheless, or likewise. 12. Labd, learn. 13. Mem, upon it [or: from it]. 14. Nun, an age. 15. Samch, help. 16. Ain, a fountain, or vision, or eye. 17. Phe, mouth. [18.] Sade. 19. Coph, calling, sanctification. 20. Res, visible, prince, or head.
SYMMACUS. A 9. They humbled her. Another: They dishonored her. 11. ... of them to eat. 12. Not to you. As he was despised, the Lord called back in the day of the wrath of his fury. 13. He disciplined me. 14. By his hand I was crushed. To stand. 15. (All) my magnates the Lord, those in my midst. 16. Recovering. Deserted. 17. The Lord commanded Jacob, that those who afflict him should be round about him. 19. By city. 21. Like me. 22.
LXX INTERPRETER. 9. They humbled her. Another: they dishonored her. 9. Her impurity before her feet. 11. Her desirable things in food. 12. Who to you. 12. Speaking in me, the Lord humbled me in the day of the wrath of his fury. Another: He vintaged me. 13. He led him down. 14. In my hands they were entangled. 14. To stand. 15. The Lord (took) all my strong ones, from my midst. 16. Time. 16. Turning. 17. The Lord commanded Jacob, round about him those who afflict him. 19. In the city. 21. Like me. 22. And vintage them, as they made a vintage. B
THEODOTION. 9. 11. 12. 13. 14. 15. 16. 17. 19. 21. 22.
SYMMACUS. C 9. 11. ... his to eat. 12. Not to you. As he is despised, the Lord called back in the day of the anger of his fury. 13. He taught me. 14. By his hand I am crushed. To subsist. 15. The Lord, all my magnates, who are in my midst. 16. Refreshing. Deserted. 17. The Lord commanded Jacob, in his circuit to be present those who afflict him. 19. By city. 21. Like me. 22.
LXX INTERPRETER. 9. The humiliation [of her] before her feet. 11. Her desirable things for food. 12. Who to you. 12. He spoke in me, the Lord humbled me in the day of the wrath of his fury. Another: He vintaged for me. 13. He led him down. 14. In my hands they were entangled. 14. To stand. 15. The Lord, all my strong ones, from my midst. 16. Time. 16. Converting. 17. The Lord commanded Jacob, in his circuit those who afflict him. 19. In the city. 21. Like me. 22. And vintaged them, just as they made a vintage.
THEODOTION. D 16. Destroyed.
Notes and various readings on chap. I of the Lamentations of Jeremiah. 21. Shin. 22. Tau, a sign, or a calling. Furthermore, Jerome, in Letter XXX to Paula, thus exhibits the meaning of the Hebrew letters, or their names: Aleph is interpreted as doctrine. Beth, house. Gemel, plenitude. Deleth, of tablets. He, this. Vau and Zain, these. Heth, life. Tet, good. Iod, principle. Caph, hand. Lamed, of discipline, or of the heart. Mem, from themselves. Nun, eternal. Samech, help. Ain, a fountain, or an eye. Phe, mouth; to be understood as being said from 'mouth,' not from 'bone'; so that you are not deceived by the ambiguity of the letters. Sade, justice. Coph, calling. Res, of a head. Sen, of teeth. Thau, signs. Afterward, indeed, Jerome annexes pious interpretations to these names joined together, which do not pertain to our undertaking. Nor should the note of Origen on the Lamentations be passed over, which is had in the Roman edition [I, 1, c]; the edition of Aquila and Theodotion in the Lamentations is not carried; only that of Symmachus and of
the Septuagint. Concerning which matter, see above in the Monitum. [In the text of the Septuagint, the appellations of the Hebrew letters are had somewhat differently. Aleph. Beth. Gimel. Daleth. He. Vau. Zain. Heth. Teth. Iod. Caph. Lamed. Mem. Nun. Samech. Ain. Pe. Tsade. Qoph. Resh. Schin. DRACH.]
Ibid. Symmachus: *multiplying the people*. Septuagint: *being multiplied*. Others: *multiplied*.
V. 2. Symmachus: *and there was not*, etc. Ms. Jes. V. 3. Symmachus: *there was*, etc. Idem. V. 4. *Virgin* (his virgins) *sad*. Septuagint: *being led*, *brought*, *abducted*. The Alexandrian interpreters evidently read [the Hebrew word]; the Complutensian, for the sake of explanation, adds *captives* before *being led*. The Vulgate: *squalid*, indeed, on account of mourning. DRACH. Ibid. Symmachus, etc. Ms. Jes. without the interpreter's name. It is perhaps that of Symmachus. Ibid. "Another": *the multitude*, etc. Idem. It seems to be that of Symmachus. V. 6. Hebrew and Vulgate: *and he has gone out*. Septuagint: *and he has been removed*. Others (Alexandrian and Complutensian): *and he has gone away*. DRACH. *Upon his cessations*. Septuagint: *upon his habitation*. Others (Aldine and Complutensian): *upon his transmigration*. Vulgate: *his sabbaths*. The Hebrew word is not alien to any of these senses. DRACH.
V. 8. Another: *destroyed*. Ms. Jes. has it thus; Symmachus, or Theodotion: *as destroyed*. Which note we have explained in the Monitum. Ibid. Symmachus: *The Syrian, he has done violence to me*. Thus Theodoret, in whose text it is read as if it were of the Septuagint; and he ridiculously translated: *he has cooked me*. "To do violence" properly is to join a contest to someone, i. e., to enter into a struggle with someone. Thus in the *Choephori* of Aeschylus, 864 sqq., we read: "A divine Orestes is destined to bring upon the two a contest." It is easily understood what this signifies for our...
Notes and variant readings to chapter II of the Lamentations of Jeremiah
V. 2. Septuagint: *in the day of his wrath*. These things in the Hebrew, Vulgate, Alexandrian, and Complutensian are placed in the first verse of the letter Aleph. *Absorbed*, however, which corresponds to [Hebrew], is the beginning of the second verse of the letter Beth. DRACH. Ibid. Symmachus: *with all*. Ms. Jes. It truly seems strange that Symmachus expresses the particle [Hebrew] (the sign of the accusative case) with *with* (σὺν), as if it were too scrupulously omitted by the Septuagint, which he did everywhere. Aquila, whose we believe that addition *with* to be. See the Monitum. Ibid. Hebrew and Vulgate: *kingdom*. Septuagint: *king*. Others: *kingdom*. DRACH. V. 5. Symmachus: *his kingdom*. Drusius. [Origenes, *he says the houses are heavy; just as Symmachus delivered the kingdoms*. DRACH.] V. 8. Symmachus: *wall of kingdoms*. This in my papers.
A V. 18. Symmachus: *the wall of the daughter of Sion*. V. 22. Symmachus: *I grew strong*. Another, *I wrestled* (I think it should be read, *I wrestled*). B
LAMENTATIONS OF JEREMIAH CHAPTER II
SYMMACHUS. C LXX INTERPRETERS. THEODOTION. 2. *Everything*. 2. *Not sparing, everything*. 2. 5. *Her majesty*. 5. *Her majesty*. 5. 8. *Wall of kingdoms*. 8. *Wall*. 8. 18. 18. *Walls of Sion. Another, wall of the daughter of Sion*. 18. 22. 22. *I prevailed. Another, wrestler*. 22.
Notes and various readings on Chapter II of the Lamentations of Jeremiah.
V. 18. "Another, wall of the daughter of Sion." (Found in Ms. Jes. without the interpreter's name; whence it truly comes, I do not know. That *wall of kingdoms*, however, is suspect.) V. 21. "Hebrew and Vulgate: *in the land outside*. LXX: *to the exit*. Others: *to the land of ways*. But the Hebrew *rehoboth* can fittingly be translated *of the streets*, or *in the streets*." DRACH. Ibid. "For *and to them* and what follows, Symmachus translates: *they fell by the sword, you slew...*." IDEM. V. 22. "Ms. Jes.: *alalo*. I think it should be read *palaio* [I wrestled]." D Ibid. "Hebrew: *you called as a day*. Vulgate: *you called as if for a day* (and such also is the sense of the Hebrew text). LXX: *He called a day*. Others: *You called it as a day*. Others: *You called it as a day*." DRACH.
LAMENTATIONS OF JEREMIAH CHAPTER III
SYMMACHUS. LXX INTERPRETERS. THEODOTION. 3. 3. *He turned and turned again*. 3. 5. 5. *He built against me in marble*. 5.
[original-script column: see facsimile]
HEBREW. HEBREW IN GREEK LETTERS. AQUILA. 7. 7. 7. 15. 15. 15. 16. The Syrian, in a rock he deprived me. 16. 16. 18. 18. 18. 19, 20. 19, 20. 19, 20. 23. 23. 23. 29. The Syrian, in the earth. 29. 29. 40. 40. 40. 41. 41. 41. 46, 47. 46, 47. 46, 47. 49. 49. 49.
VERSION OF THE HEBREW TEXT. VULGATE LATIN. AQUILA. 7. My fetter. 7. My fetter. 7. 15. In bitternesses. 15. In bitternesses. 15. Absinth. Absinth. 16. And he broke in a stone. The Syrian, in a rock he deprived me. 16. And he broke by fixed measure. 16. 18. And I said, He has perished. 18. And I said, He has perished. 18. 19, 20. And of my rebellion, of absinth and gall. Remembering, he will remember. 19, 20. Of absinth and gall. By memory I shall be mindful. 19, 20. And he will be bowed down over me. It will waste away in me. 23. In the new morning: much is thy faithfulness. 23. In the new morning, great is thy faithfulness. 23. 29. He will put his mouth in the dust, if perchance there be hope. The Syrian, in the earth. 29. He will put his mouth in the dust, if perchance there be hope. 29. 40. Our ways. 40. Our ways. 40. 41. With hands to God in the heavens. 41. With hands to the Lord in the heavens. 41. 46, 47. All our enemies have opened their mouth over us: fear and a pit has been to us, devastation and destruction. 46, 47. They have opened their mouth over us, all our enemies. Fear and snare, prophecy and destruction have been made for us. 46, 47. 49. My eye has flowed down, and has not remained silent from intermissions. 49. My eye is afflicted, and is not silent, for there was no rest. 49.
LAMENTATIONS OF JEREMIAH CHAPTER III.
A SYMMÁCHUS. 7. The yoke of my neck. 15. 16. 18. 19, 20. (She shall speak to herself.) 25. 29. 40. 41. 46, 47. With our whole mouth they devoured us, and we were carried into a depth of evils, filled with fear and trouble. 49. My eye has remained, and has not ceased, so that there is no intermission.
LXX INTERPRETERS. 7. My bronze. 15. Bitterness. Another, sand. Gall. Another, bitterness. 16. And he drove out with a pebble. 18. And it perished. Another, and I said, "It has perished." 19, 20. Bitterness and my gall shall be remembered. Another, for [the memory] of my bitterness and my gall [I shall remember]. He shall talk at length against me. 25. New (al. months) in the mornings, great is thy faithfulness. Another, in the mornings thy faithfulness was multiplied. 29. Vacat. Another, he shall put his mouth in the dust, if perhaps there is hope. Another, in the dust. 40. Our paths. Another, my steps. 41. Toward the high [place] unto the heavens. Another, toward high [places] upon hands we in heaven. 46, 47. All our enemies have opened their mouth against us; fear and wrath have happened to us, elation and breaking. 49. My eye has been swallowed up, and I will not be silent, so that there is no recovery.
THEODOTION. 7. 15. 16. 18. 19, 20. 25. 29. 40. 41. 46, 47. 49.
B SYMMACHUS. 7. The yoke of my neck. 15. 16. 18. 19, 20. She shall speak to herself. 25. 29. 40. 41. 46, 47. Toto ore devorabant nos, et in profundum malorum dejecti sumus, timore et perturbatione repleti. 49. Oculus meus immoratus est, et non cessavit, eo quod non esset remissio.
LXX INTERPRETERS. 7. Æs meum. 15. Amaritudine. Alius, arenam. Felle. Alius, amaritudine. 16. Et ejecit calculo. 18. Et periit. Alius, et dixi, Periit. 19, 20. Amaritudo et fel meum in memoria erit. Alius, amaritudinis enim meæ, et fellis mei: recordatione recordabor. Recolet super me. 25. Nova (al. menses) in matutinis multa fides tua. Alius, in matutinis multiplicabatur fides tua. 29. Vacat. Alius, dabit in pulvere os suum, si forte sit spes. Alius, in pulvere. 40. Via nostra. Alius, gressus meos. 41. Cum manibus ad excelsum in cœlo. Alius, ad altum super manus nos in cœlis. 46, 47. Aperuerunt super nos os suum omnes inimici nostri: timor et furor factus est nobis, tumor et contritio. 49. Oculus meus absorptus est, et non tacebo, eo quod non sit requies.
THEODOTIO. 7. 15. 16. 18. 19, 20. 25. 29. 40. 41. 46, 47. 49.
THE HEBREW. THE HEBREW IN GREEK CHARACTERS. AQUILA.
63. 63. 63.VERSION OF THE HEBREW TEXT. VULGATE LATIN. AQUILA.
63. I am their psalm. 63. I am their psalm. 63.Notes and various readings for Chapter III of the Lamentations of Jeremiah.
V. 3. ✽ and he has turned back. Ms. Jes. V. 5. ✽ and with marble. Thus, with an asterisk, the same [is written]; but whence it comes, I do not know. Nothing similar is found in the Hebrew. [original-script column: see facsimile] [And therefore it should rather be marked with an obelus. Dr.] V. 7. Symmachus, *the yoke of my neck.* Drusius, who adduces this scholion of Origen from the Roman edition, says: i. e., He speaks of the yoke, and the iron collars themselves, which, instead of wooden ones, he commanded to be placed around [the neck] by God's decree. For the text is also brought: He has weighed down the bronze of my neck. V. 8. Hebr., ... Vulg., since. In the LXX it is wanting. Others, ... DRACH. V. 13. Hebr., sons (of his quiver). Vulg., daughters (feminine gender, as in Latin 'arrows'). LXX, *sons*. It is highly suspicious that scribes might have rashly changed *sons* into *arrows*. IDEM. V. 15. *Another*, sand, and more, *Another*, bitterness. From the Ms. Jes. V. 16. *The Syrian*, among the rocks he bruised me. Drusius. V. 18. *Another*, and I said, *It has perished*. Ms. Jes. Ibid. Hebr., my victory, or, my age. Vulg., my end. LXX, *my victory*. Roman Edition: It has been noted elsewhere, however, that by this name *victory*, the end is sometimes signified. Others, however, interpret the Hebrew word as duration, patience, strength. DRACH. V. 19, 20. *Another*, for bitterness, etc. In the Ms. Jes. where we have marked with asterisks, that it may be known what is added. Ibid. I found this reading of Symmachus in my papers, nor do I know whence it originates. ... as far as *Lord*. All these are absent from the Hebrew, from the Vulgate, from Theodoret, and from St. Ambrose, *On the Death of Valentinian*; and they seem to have been mixed in from other interpretations. The Complutensian [edition] renders the Hebrew text of this verse word for word. DRACH. V. 23. *Another*, to the mornings, etc. Ms. Jes. [The diversity of the versions, *new* or *months*, is to be attributed to the reading of the word of the Hebrew text, [original-script column: see facsimile]. For if you pronounce it *hadasim*, it signifies *new*; but if *hodasim*, it signifies *months*. Drach.] V. 26. *Good*, which the LXX refer to the preceding—
THE HEBREW. THE HEBREW IN GREEK CHARACTERS. AQUILA.
3. 3. 3. 6. 6. 6. 7. 7. 7. 8. 8. 8. 14. 14. 14.VERSION OF THE HEBREW TEXT. VULGATE LATIN. AQUILA.
3. Like the ostriches. 3. Like the ostrich. 3. 6. In a moment. And they did not remain in it with hands. 6. In a moment. And they did not seize it with hands. 6. 7. Its Nazarites were purer than snow, whiter than milk, redder in body than pearls. The excision of them is sapphire. 7. Purer than snow, whiter than milk, redder than old ivory, more beautiful than sapphire. 8. Their form is darkened beyond blackness. 8. Their face is darkened beyond charcoal. 8. 14. The blind have wandered in the streets, they have polluted themselves with blood, so that they cannot touch their garments. 14. They have wandered blind in the streets, they are polluted with blood: and when they could not, they held their remnants. 14.SYMMACUS. LXX INTERPRETES. THEODOTIO.
63. 63. Ἐπὶ τοὺς ὀφθαλμοὺς αὐτῶν. 63. Ἄλλος, ἐγὼ ἀπὸ τῶν ψαλμῶν αὐτῶν.
63. In oculos eorum. Alius, ego a psalmis eorum.
Notes and varied readings on chapter III of the Lamentations of Jeremiah.
in the Hebrew, in the Vulgate, and in the interpreter Theodoret, it is posited as if from another principle. Therefore the Complutensian edition has, "It is good to wait and be silent." Drach. V. 29. "Another, 'He shall give on the ground,' etc. Ms. Jes. [The Complutensian edition supplements this little verse thus: 'He shall place his mouth in the dust, if perhaps there is hope.' DRACH.] Ibid. The Syrian, 'in the earth.' Theodoret. V. 40. "Another, 'my vows' etc. The same. V. 41. "Another, 'towards the high,' etc. The same. Vv. 46, 47. The Colbertine manuscript from Origen, 'terror in the whole mouth,' etc. But *pṭóēsis* (terror) corresponds to the word פחד just as *thámbos* (amazement) does, which another of the remainder says. However, the rest of Symmachus, which the Colbertine manuscript produces, refers more to the sense than to the actual words of Symmachus. V. 49. Symm., 'my eye,' etc. Thus Drusius. But the Colbertine manuscript from Origen, 'But according to Symm., I persisted weeping, and I did not fail.' In the notes of the Roman edition it is read thus: Origen, 'according to Symm., because my tears have submerged me, with the metaphor of those drowning in water. But according to the LXX, he cuts me with tears, as a skilled harvester [cuts] a vine.'
V. 51. Heb., 'my eye works.' Vulg., 'my eye has been plundered.' LXX, *ho ophthalmos mou epiphylliei* (shall glean). Origen, 'according to Symm. that tears have submerged me' (*quia demerserunt me lacrymæ*). And he adds: *tē tōn en hydati pnigomenōn metaphorā*, using a metaphor drawn from those who are suffocated in water. And afterwards: *kata de tous O' · katakoptei me ta dakrya, anapelōn akribēs trygētēs*, 'tears cut me, just as a skilled harvester [does] a vine.' DRACH. V. 52. LXX, 'all the enemies.' That 'all' is to be marked with an obelus, for it is not found in the Hebrew. Nor do the Vulgate and others, such as the Alexandrian and Complutensian, have it. THE SAME. V. 60. LXX, 'to all their thoughts.' Others: *d. a.* [i.e., *dianoia*]. The Complutensian edition joins this 'look' (*epiblepson*) with the preceding [words], then has, 'I am their psalm.' Heb... 'look.' 'I am their song.' Vulg., ... 'behold.' 'I am their psalm.' DRACH.]
LAMENTATIONS OF JEREMIAH CHAPTER IV.
SYMMACUS. LXX INTERPRETES. THEODOTIO.
3. Sirens. 3. Dragons. 3. As ostriches. As an ostrich. 6. Suddenly. 6. As in haste. 6. Which hands did not wound. And they did not labor in it with hands. 7. Immaculate, they were separated 7. Her Nazirites were purified 7. above snow, more brilliant than milk, more ruddy in body above visible things; sapphire [was] their limbs. 8. Their appearance [was] darker than soot. 8. Their appearance was darkened more than soot. 8. 14. Unstable became the blind 14. Her watchers were shaken 14. in the streets, they were defiled with blood, so that they could not touch their garments. in the streets, they were polluted with blood, and in that they could not, they touched their garments.
A
18. The Syrian, they hunted. 20. 20. The spirit of our nostrils.
18. They hunted. The Syrian, the same. 20. The spirit of our nostrils.
Notes and various readings on Chapter IV of Jeremiah’s Lamentations
V. 5. S., sirens. From Drusius and from the Roman edition, as are almost all other readings of this chapter. Ibid. S., as ostriches. The Roman edition from Olympiodorus, which has it thus: "being unable to fly like ostriches, but always running along the ground." For Symmachus rendered the word *strouthion* in this way. I.e., "For they cannot fly like ostriches, but always run on the ground." For Symmachus rendered *strouthion* thus. V. 6. S., suddenly. Colbertinus from Origen, and likewise the Roman edition. Ibid. S., which hands did not wound. The same. V. 7. S., undefiled, etc. The same. But the Colbertinus has it thus: "For the Nazarites signify the undefiled; for so Symmachus and Theodotion" in Amos [have it for] those... [to whom they] delivered the consecrated ones.... (*) It also has the golden veins; to which in fact Symmachus likened their appearance. Ibid. Th., they were burned, they became red. In Origen, Nazianzen, and others, as also in most of the manuscripts—Alexandrian, Aldine, and Complutensian—[it is] "they were burned," they became curdled. But it is joined with "above milk." The Roman Breviary, in the Commemoration of Martyrs in Paschal time, [has] "and above milk they were curdled." However, in most books it is punctuated in this way: "above milk they were curdled." Hebrew, they were whiter than milk. Vulg., brighter than milk. DRACH. V. 8. S., darker, etc. Drusius. V. 10. *Hepsan*, they cooked. Origen, but *hypsanto*, means "to kindle" and "to roast." He seems to have read *hypsanto*. DRACH.
(*) It is a scholion of Origen, who adds after "delivered" saying "Nazarites." DRACH.
LAMENTATIONS OF JEREMIAH CHAPTER V
4. [Our water] B 5. [Upon our necks] 6. [We gave our hand to Egypt, to Assyria that we might be satisfied with bread.]
4. Our waters. 5. Upon our necks. 6. We gave our hand to Egypt, to the Assyrian, that we might be satisfied with bread.
4. Our water. 5. To our necks. 6. We gave our hand to Egypt, and to the Assyrians that we might be satisfied with bread.
Notes and various readings on Chapter V of Jeremiah’s Lamentations
V. 4. Another, "from our days." MS. Jes. The Hebrew word can be explained in either way, if read differently. [Viz. *memenu*, according to Massoretic punctuation, "our waters." But others (Alex. and mss.) read *miyamenu*, "from our days." Dr.] V. 5. S., "the yoke [is] upon our necks." If *'al* is read differently, it admits both explanations, both "yoke" and "upon," or "above." [Viz., *al*, as the modern text is punctuated, "upon"; but if you pronounce it *ol*, "yoke."—The Roman edition, after the reading of Symmachus which you have here in the text, adds: "And in another book, 'we bore our wood in exchange upon our neck,' ligna in commutatione tulimus super collum nostrum." And the scholion, instead of 'we bore upon our neck,' Symmachus said, 'a yoke upon the neck'. DRACH.] V. 6. But according to Symmachus, "to the Egyptians," etc. Where we think not the words of Symmachus, but the sense is expressed. The LXX seem to have read *lehem* for *lehem*. [Scholion: From the unsigned [scholia] — Egypt proposed to those who were buying what was necessary for their need, likewise also those of the Assyrians who were guarding the subdued country; for there was no [other way] to be filled with food from elsewhere, or [it means] that Egypt gave us [help] to defend, but the Assyrians, to those who were captured, provided food. But according to Symmachus, "we gave ourselves to the Egyptians, running to those who were always enemies as friends; but to the Assyrians, pressed by famine, we ran." I.e., from the anonymous...