Homilies on the Minor Prophets

ON THE MINOR PROPHETS

NOTICE

We have collected the Hexaplar readings of the Minor Prophets and have restored them in many places with the aid of manuscripts and editions, a catalogue of which we provide. The Barberini Codex, whose readings Brian Walton supplied in the sixth volume of the Polyglots, from which we have unearthed a greater abundance of interpretations than from all others. The Marchalian Codex, now of the Reverend Jesuit Fathers, regarding which frequent mention has been made above. The Royal Bombycine Codex, regarding which frequent mention has been made. The Coislinianus Codex, one from the ninth or tenth century. Another Coislinianus, where there are certain Eclogues. The Colbertinus, written in the ninth century. The Saint-Germain Codex of Saint Jerome on the Minor Prophets. Origen on Matthew, cited once. Eusebius on Hebraic places. His Evangelical Demonstration. Jerome on the Minor Prophets. His Epistle to Marcella. Theodoret on the Minor Prophets. Procopius on Isaiah. Notes from the Roman edition and from Drusius. [The very nature of the readings was the cause for us to publish the Minor Prophets in a continuous series, just as we provided the Hexaplar Daniel above. Drach.]

HOSEA CHAPTER ONE

^A 7 [Hebrew: 7] Theodotion: nor in horses. Another: nor in chariots. 7. Heb. Vul. and in horses. LXX: nor in horses. Another: nor in chariots. Note. 7. Another: nor in chariots. Thus some manuscripts and the Alexandrian; which reading is either of another interpreter, or redundant. In the Hebrew, certainly, it is not present.

HOSEA CHAPTER TWO

^B 2 [Hebrew: 2] Aquila, Symmachus: plead. Old Greek: be judged. 2. Heb. contend. A. S. plead. LXX, judge. Vul. judge. 5 [Hebrew: 5] The rest: my wool. Old Greek: my garments. 5. Heb. Vul. my wool. The rest, my fleeces. [LXX, my garments.] 11 [Hebrew: 11] The new moon of her. Theodotion: [and] her sabbaths. 11. Heb. Vul. her new moon and her sabbath. LXX, her new moons. Theodotion and her sabbaths. 13 [Hebrew: 13] And her necklaces. Old Greek: and her adornments. 13. Heb. Vul. and her necklace. S. her collars. LXX, and her adornments. 15 [Hebrew: 15] The Syrian, Achor. Old Greek, Achor. 15. Heb. LXX, Achor. S. Achor. Hebrew: S. at the door of hope. LXX, for the opening of her understanding. Theodotion: to open her patience. Vul. to open hope. Hebrew: Theodotion and she shall answer. S. And she shall be afflicted. LXX, she shall be humbled. Vul. she shall sing. S. Theodotion: of youth. Old Greek: of her infancy. Heb. of her adolescence. S. Th. Vul. of youth. LXX, of her infancy. 16 [Hebrew: 16] [my husband, and will not call me anymore, having me.] Old Greek: she will call me, my husband, and will no longer call me, Baalim. 16. Heb. Will call me: My husband, and thou shalt no more call me Baali. A. will call me, my husband, and will not call me, ultra habens me. LXX, will call me, My husband, and will no more call me, Baalim. Vul. will call me, my husband, and will no more call me, Baali. ^D 18 [Hebrew: 18] Aquila: and I will make them sleep in confidence. Symmachus: and I will make them dwell in peace. Old Greek: and I will make thee dwell in hope. Theodotion: and I will make them dwell in confidence. 18. Heb. and I will make them sleep in confidence. S. and I will make them dwell in peace. LXX, and I will make thee dwell in hope. Theodotion: and I will make them dwell in confidence. Vul. and I will make them sleep confidentially.

19. LXX, and I will remember thee. Another, and I will take thee.

Notes and various readings on Chapter II of Hosea. V. 2. A., S., plead. The Syrian, Achar. ^B V. 5. The others, but my wool. The same. V. 11. Th., and her Sabbaths. V. 13. S., and the neck-chains. Barberinus. V. 15. The Syrian, Achar. Theodoret. Ibid. S., into the door, etc. Drusius from Jerome. Ibid. S., and she shall be vexed, etc. Barberinus. Jerome: In Hebrew it is written ANATHA, which Sym. interpreted as "she shall be afflicted," Th., "she shall answer," A., "she shall obey," i.e., shall listen: we take it more from the Hebrew word. I. e., she shall sound forth. And below: The interpretation of Aquila and Th. from whom the one put "shall listen," i.e., shall hear, the other, "shall answer," i.e., shall respond, agrees with us, insofar as to those who go before, others respond in chorus. And "to listen" not infrequently signifies to answer also, as we have proven by examples in the edition of Athanasius and elsewhere. Ibid. S., Th., of youth. Barberinus. V. 16. Jerome: Finally Aquila, a diligent and curious interpreter, says, "She will call me my husband," etc. V. 18. A., and I will make to rest, etc. The Barberinus codex exhibits these three readings. V. 19. Another, and I will take thee. Barberinus, without the name of the interpreter.

HOSEA CHAPTER III

Notes and various readings on Chapter III of Hosea. V. 1. Jerome: "Whence for the dried grapes, which in Hebrew is called ASISE, A. interpreted as ancient, ^C i.e., withered, S., fruitless, i.e., sterile." And below: "As for the cakes which the LXX translated, and which are eaten with raisins or dried grapes, we can call them placentas in Latin, or the crusts which are offered to idols and which are called *pópana* in Greek." V. 2. Jerome: "For Gomor in the Hebrew is written OMER, which all the interpreters except the LXX have translated in the Greek tongue, and especially the Palestinian, which has 70 measures. And for the wine-skin, in the Hebrew is read LETHECH SEORIM, which the other interpreters translated as a half-chorus of barley. I.e., the middle part of a chorus." The Barberinus brings forth far different interpretations: and S., LXX, Th. in the last part do not agree with the Hebrew. Perhaps they thought that *seorim* was repeated erroneously, and should be read... V. 4. S., Th., Theraphim. On this word Drusius or if you please, etc. ^D Jerome in the book of Hebrew questions. THERAPHIM Aq., *morphomata*, that is, interprets them as shapes and images. The same in his commentary on this place. THERAPHIM are properly called *morphomata*, that is, figures and simulacra. If I correctly grasp his meaning, Aquila in this place translated *photismos*, that is, illuminations (or rather he translated *morphomata* as the Coislin codex has it. For *photismos* is *urim*, perhaps because by illuminating they might teach and reveal future things. For which reason they are called by the Chaldean paraphrast Jonathan *o-rim*, that is, indicants, and by the Greeks *dêloi*, i.e., manifestations: elsewhere the Chaldean interprets as *tselamim*, that is, simulacra, and the Greeks as *eidôla*: that is, idols. Concerning these, Trismegistus in the Asclepius says: "Dost thou see, he says, animated statues, full of sense and spirit and doing such things? Statues prescient of future things," etc. Marsilius Ficinus in his little book *On Life Produced from the Heavens* chapter 13, says that Trismegistus says the Egyptians were accustomed to make images from certain materials of the world, and to insert into them opportunely the souls of demons, and the soul of their ancestor Mercury, likewise of a certain Phoebus and of Isis and Osiris, having thus descended into the statues, to be profitable or also harmful to men, and the things which follow. See also chapters 16 and 18. The same chapter 20. The Arabs and Egyptians attribute so much to statues and images fashioned by astronomical and magical art, that they think the spirits of the stars are included in them. But they understand by the spirits of the stars, some truly wonderful powers of the celestial bodies, others truly even demons as followers of this or that star. Therefore they think the spirits of the stars, whatever they may be, are inserted into statues and images, not otherwise than as demons are accustomed sometimes to occupy human bodies, and through them to speak, to move, to set in motion, and to perform wonders. We think that some similar things are done through images by the spirits of the stars, etc.

HOSEA CHAPTER IV

poplar and terebinth. S. under the oak and pine and the overshadowing plane tree. LXX, Th. under the oak and poplar (Th. pine) and overshadowing tree. Vul. under the oak, and poplar, and terebinth, because its shadow was good.

14. Heb. they were separated. A. they were separated. S. they followed. LXX, they were mingled. Th. they were numbered. Vul. they consorted.

H. and with harlots they sacrificed. A. and with the changed ones. S. with harlots, or impure. LXX, and with the initiated they sacrificed. Th. with the separated (al. with abominations) they sacrificed. Vul. and with the effeminate they sacrificed.

15. A. S. Th. V. If thou fornicated, O Israel, let not Juda delinquent. LXX, But thou, O Israel, do not be ignorant, and you, O Juda, go not in. Vul. If thou fornicate, O Israel, let not Juda at least delinquent.

16. Heb. Syrus, Vulg. Beth-aven. A. Th. useless house. S. house of impiety. LXX, house of On. Barberin. A. S. Th. house of uselessness.

17. Heb. the companion of the sorrows of Ephraim, dismiss him: his drink hath parted from him. S. V. he is united to the idols of Ephraim... he declined the feast. LXX, partaker of the idols of Ephraim, he hath placed for himself stumbling blocks, he has provoked the Canaanites. Vul. partaker of idols is Ephraim, dismiss him. Their feast is separated.

19. Heb. the spirit bound it in its wings. S. the wind bound it in its wings (al. his). LXX, thou art the whirling of the spirit in her wings. Vul. the spirit bound him in its wings.

Notes and various readings on Chapter IV of Hosea. V. 13. ^A A., "under the oak" etc. These readings are exhibited by the Barberinus codex. V. 14. Similarly the readings of the three from the Barberinus. Ibid. A., "and with the..." etc. Drusius. Hieronymus: "It should be known that in the present [passage], CADESOTH, harlots, or sacred women, i.e., priests dedicated to Priapus, is used. In other places, however, we read CADESIM, [referring to] men mutilated by lust, Isaiah saying: 'and the mockers shall rule over them'; for which it is said in Hebrew, 'and the CADESIM shall rule over them,' which we translate as 'effeminate.' A., however, translating [the Greek word] that signifies 'changed,' i.e., those who have changed, wished to show that they have changed their nature, and from men have become women. S. properly called them 'harlots.' LXX [calls them] 'consecrated and initiated,' so as to show them to be worshippers of idols; Theodotion, 'separated,' i.e., separated from the people, etc." Thus from Jerome. We borrow the subjoined readings for the verse from the Barberinus. V. 15. A., ^B "useless house" etc. But the Barberinus confounds these readings, as it ascribes one version to three Interpreters. The Regius codex, one of those from Theodoret, as well as the Roman edition, has the note: "but Sym. 'house of impiety'," and it proceeds in the same place from the same Theodoret, "and the Syriac has placed the Hebrew name itself," and accordingly gives "S., 'house of impiety' as the genuine reading." His account does not agree with Jerome in his Commentary, who says: "For the word 'On' in certain exemplars, and especially in Theodotion, it is read 'house of iniquity,' which Aquila and Symmachus translated as 'useless house,' that is, one which is unprofitable, and by another word might be called an idol." In such a variety of readings I hesitate, and yet I think that one [the reading] is well asserted and genuine. I would, however, point out this thing from Jerome concerning the Hebrew names: "On, a city of Samaria: for which in the Hebrew is written AUN, which A. and S. interpret as 'useless,' Th. as 'iniquity,' which does not conflict with what we have brought forth above from his commentary. For in the passage concerning Hebrew names already mentioned, he brings forward those interpretations which were used in the books of Joshua and Kings by the Interpreters: who did not always remain consistent with themselves in their mode of translating."

HOSEA CHAPTER V ^C 1. Heb. Maspa. A. Vul. speculation. S. broad place. LXX, watch-tower. 2. A. S. Th. Vul. upon Thabor. LXX, upon Itabyrium. Barberin. A. upon Thabor. S. upon the bound. Th. in the forest. 3. Heb. is not hidden from me. A. not revealed is from me. S. they were not hidden. Th. ^D and Th., is not absent from me.

LXX, otherwise, he has not departed from me. ^A A. their pursuits. S. their counsels. LXX, their devisings. Th. their opinion. ^B A. Th. arrogance. S. LXX, insolence. A. Th. they begot. LXX, they were begotten. ^C A. new moon. S. Th. month. LXX, blight. A. S. horn-shaped. LXX, with a trumpet. A. S. into a house of uselessness. S. Th. On. LXX, in the house of On. ^D A. S. Th. behind thee. LXX, has departed. E. at thy back. S. as those who shift. LXX, as those who displace boundaries. E. like those who cut off boundaries. My devastation: A. my impatience. S. the hydrocele of my impetus. Th. as water my wrath. A. one pleading at law. S. Th. [a judge]. LXX, Iarim, Iari. The others and Th. to heal. LXX, otherwise, to be freed. A. binding or connection. LXX, pain. ^A A. as a lioness. S. as the attack of a lioness. LXX, as a panther. Th. as a lion. ^B A. new moon. S. Th. month. S. A. S. into a house of uselessness. A. S. into a house of uselessness, that is to say, of every idol, but On is the sun. S. Th. being. A. S. Th. behind thee. The others, to heal. Ms. Jes.

Notes and various readings on Chapter V of Osee

V. 1. A. on the target, etc. These readings are exhibited by the Barberinus Codex. ^C Ibid. A. S. Th. upon Thabor. Eusebius and Jerome on Hebrew Places. Jerome in his Commentary has these: ‹ They translated the LXX as Iatabyrion. Having this custom, as they decline Hebrew names in the Greek language, just as Edom... Idumea. › The Barberinus is far different, to which one should assent. For Eusebius in his book on Hebrew Places brings forward interpretations which are sometimes, indeed, but not everywhere, used by the interpreters, as we have now seen. V. 3. A. not revealed... From the Barberinus. V. 4. Ibid. ^D Drusius. Jerome however: ‹ The word GAON, the LXX and S interpret as injury: A. and Th., as arrogance. › V. 5. Thus one. Ibid. Drusius from Jerome. V. 8. A. horn-shaped. Drusius. Jerome: ‹ It is a pastoral trumpet, and it is fashioned from a curved horn, whence it is also properly called SOPHAR in Hebrew, and horn-shaped in Greek. › Ibid. Thus the Barberinus, which brings forward two readings of Symmachus, and adds a note thus... Ibid. The same. V. 10. The same. Ibid. Jerome: ‹ For anger the LXX translated *hormēma*, that is, impetus... but more correctly, as all except the LXX translated, *ira* (anger) should be understood, especially since the name of effusion and anger agrees, the Prophet saying to the Lord, Pour out upon them thy wrath. › These things Jerome says: but I do not see in what way these can quadrate with the readings of the Barberinus, which we bring forward. V. 13. Jerome: ‹ A. Th. translated as *judicem* (judge). But that IARIB signifies an avenger and a judge, the name of Gideon shows, whom when the worshippers of Baal sought for punishment, because he had overturned the grove of Baal and the altars, the father answered, Let Baal avenge himself, and he was called, he says, Jerobaal, i.e., let Baal avenge himself. › But the Barberinus has A. *dikazomenon* (one pleading), and it accords with Jerome. Ibid. Jes. Ibid. Jerome brings forward two interpretations of Aquila, perhaps taken from two editions of the same work. V. 14. A. as a lioness. The Barberinus brings forward the readings of three.

OSEE CHAPTER VI

1. Heb. LXX, he has seized. Other, he has struck. Vul. he took. ^A Heb. and he will bind us with bands. All, Vul. and he will heal us. Barberinus, S. he will apply poultices to us. S. otherwise, he will bind us. 2. Heb. Vul. he will revive us. A. he will make us live. LXX, he will make us sound. V, he will show us sound. 3. Heb. and we shall know, let us follow. Vul. we shall know, and follow. S. let us know therefore how to hasten. LXX, and we shall know. Let us pursue. V, let us be instructed therefore, and let us be brought along. 4. Heb. as the morning his going forth is prepared. S. because as the dawn is firm his coming. LXX, as the morning we shall find him prepared. Vul. as the dawn he is prepared, his going forth. 5. Heb. and your mercy. LXX, but your mercy. V, for pity towards you. Vul. your mercy. 6. Heb. ^B cut asunder. A. Th. I have hewn. S. I have not spared. LXX, I have reaped. E. I have cut off. 7. Heb. Vul. and your judgments. LXX, and my judgment. Other, just judgment. 8. Heb. defiled with blood. A. turned back from blood. S. persecutors from blood. LXX, disturbing the water. V, ^C supplanting and killing by treachery. Vul. supplanted with blood. 9. Heb. and as a man waiting for robbers. S. and your throat as that of a man of ambush. A. of the swift. Th. of a pirate. LXX, and thy strength as a man of a pirate. V, as a company of a great marauding band. Vul. and as the throats of men belonging to robbers. 10. Heb. they were killing society of priests on the way ^D shoulder. A. participation of priests on the way killing shoulders. S. society of priests on the way were killing Sichem. LXX, the priests hid the way, they killed Sicima. Th. the priests hid the way, they were killing on the back. Vul. partaker of the priests, in the way of those killing passers-by from Sichem. 11. Heb. also Juda set a harvest for thee. Barb. and Juda let go his harvest. S. and you, Juda, a harvest is laid up. LXX, and Juda. Begin to vintage for thyself. V, also thou too, Juda, wast preparing it that it might be reaped. Vul. But also, Juda, set a harvest for thyself.

Notes and various readings on Chapter VI of Osee.

V. 1. Other, he has struck. Thus the Barberinus. Ibid. All, he will heal. Jerome who adds: "Properly, however, 'mota' are called small linen cloths, which are applied to wounds, so that they may consume putrid flesh and draw out purulent matter." But the Barberinus codex brings forward two diverse interpretations of Symmachus, to which more credence should be given: for Jerome here set down all of them for the most part, as elsewhere. Ibid. A., S., he will revive us, etc. Barberin. [In the London Polyglotts, it reads thus: Barb. in the margin E., (Lamb. Bos, etc. And other readings of codex B brought by Montfaucon we have corrected in the text. DRACH.] V. 3. All these versions from the third verse to the ninth proceed from the Barberinus, which in the fifth verse has ἠλιτόμησα, but incorrectly. V. 8. Add from codex B: Th., her heel from. DRACH. V. 9. S., and thy throats etc. Hieron. The Greek readings proceed from the Barberinus. Here you see Jerome has translated the word ὑποκριτοῦ as "of an ambush-setter." [L. Bos exhibits the Greek readings of the other stichos of this verse, the society of priests etc. in this way: A., DRACH.] V. 11. Barber., and Juda let go. Thus in the text. To the margin, indeed, it brings forward the readings of Symmachus and the Quinta. [In the reading of Symmachus, instead of 'thou', which B has, Montf. placed 'you'. Not badly, but not truly. DRACH.]

HOSEA CHAPTER VII.

1. Heb. And the thief entered, the robber despoiling outside. S. And the thief indeed entered, taking off, but the band of robbers outside. LXX, And the thief shall enter unto him, a robber despoiling in his way. V. And the thief indeed is within, but the predator steals things that are outside. Vul. And the thief entered, a robber despoiling outside.

2. Heb. And let them not say in their heart, I remembered all their wickedness. A. And lest they should say in their hearts, I have remembered all their wickedness. LXX, That they may sing together as if singing in their heart: I have remembered all their wickedness. Vul. and let them not say in their hearts, I remembered all their wickedness.

3. Heb. A. S. Their pursuits. LXX, Their deliberations. V. Impieties. Vul. Their adinventiones.

4. Heb. All are adulterous, like an oven heated by the baker who shall cease from stirring the dough until it ferments. LXX, All committing adultery as an oven burning for the cooking of a baking (Barb. he shall burn them) from the flame, from the mixing of the leaven, until it be fermented. Fifth Edition, All ignited for adultery, as a small furnace by the baker: the city rested for a little while from the mixing of the leaven, until it was all fermented. V. All adulterers, as an oven heated by the baker: the city rested a little from the mixing, and after a little while it was all fermented. Vul. All adulterers, as an oven heated by the baker, who ceased from stirring the dough until the whole was leavened.

5. Heb. Vul. The days of our king. LXX, The days of our kings. Th. The day of the king.

6. H. Vul. With mockers. A. With scoffers. LXX, With pestilent men.

7. Heb. A. S. Th. They have approached. LXX, They have been kindled.

8. Heb. A. S. Th. In lying in wait for them. LXX, When they themselves attacked. Vul. When he lay in wait for them.

9. Heb. Vul. The baker slept, in the morning. A. The baker slept in the morning. LXX, Ephraim was filled with sleep.

10. Heb. The subcinericius, which is not turned. V. As if bread sprinkled in ash, which is not turned. Vul. The bread became subcinericius, which is not turned.

11. LXX, He knew not, and gray hairs have blossomed upon him. V. He knew not, and this when he was already gray. Vul. He knew not: but gray hairs also are shed upon him.

12. H. LXX, Vul. They have returned. V. They have done penance.

13. H. Vul. They have sought him. LXX, They have inquired for him. V. They have invoked.

14. Heb. Foolish. Vul. Seducted.

15. Heb. According to the hearing of the assembly. A. According to the hearing of the synagogue. S. According to the hearing of the testimony. LXX, At the hearing of their tribulation. Vul. According to the hearing of their assembly.

16. Heb. A. Desolation to them. S. Destruction. LXX, [original-script column: see facsimile]

^A they are fearful. Th. misery. V, Vul. they shall be laid waste. 14. Heb. But they have spoken lewdly. A. But they have whinnied in their beds. LXX, Vul. but they have howled in their beds. Heb. They have gathered themselves for corn and wine, they have departed from me. LXX, for wheat and wine they were cut asunder; they were instructed in me. V, from the pleasure and abundance of wheat and wine they departed from me. Al. they have declined from me. Vul. they ruminated upon wheat and wine, they have departed from me. 16. Heb. They have returned so as not to have a yoke. S. Vul. they have turned back, that they might be without a yoke. LXX, they have turned back into nothing. V, they have departed that they might live without a yoke. ^B H. deceit. S. overturned. LXX, strained. V, overturned. Vul. deceitful. Heb. through fury. A. S. through raging. LXX, through ignorance. V, through madness. Vul. from fury. Heb. Vul, this their mockery in the land of Egypt. A. this is their mockery in the land of Egypt. S. this is what they have spoken in Egypt. LXX, this is their mockery in the land of Egypt. V, this they have blasphemed. ^C

Notes and various readings on chap. VII of Osee. V. 1. S., and a thief. These readings proceed from the Barberinus manuscript. V. 2. A., and not etc. From the same. Ibid. A., S., Th., the practices. Theodoret. The Barberinus scribe attributes this only to Symmachus, and produces the reading of the Quinta. V. 4. Barberinus has this reading of the Quinta. V. 5. Th., the day of the king. Barberinus. Ibid. A., of mockers. The same. And soon, A., angel [or Messenger]. The same. V. 6. A., S., Th., he lain in wait. From the Roman edition. Ibid. A., he slept, etc. Barberin. Readings of verses 8, 9, and 10 from the same. V. 11. A., being deceived, foolishly. Hieron. Barberinus has: A., according to hearing, etc. The same. V. 12. A., etc. Barberinus has these readings. V. 13. S., destruction. Th., misery. Hieronymus. But the Barberinus manuscript brings forward the readings of Aquila and Symmachus in Greek, as we publish them. [Lamb. Bos: Th., wretchedness.] V. 14. A., S., but they spoke lewdly. The Roman edition from Victor of Antioch. But it is far better to follow the Barberinus, which, as it seems, was constructed from the Hexapla themselves. Ibid. E', an ^D etc. We borrow this and the following readings until the end of the chapter from the Barberinus.

OSEE CHAPTER VIII.

seipsum Ephraim. V, as a wild ass living alone by himself. 10. Heb. Also because they sent gifts to the nations, now I will gather them. LXX, For this cause they shall be delivered up among the nations: now I will receive them. V, Also when they shall have hired nations for a price, I will straightway gather them. Vul. But also when they shall have hired the nations, now I will gather them. ^A

Hebr. And they shall grieve a little on account of the burden of the king and princes. A. And they shall supplicate a little from the burden of the king and princes. S. And they shall remain briefly from fear of kings, and shall cease from anointing. LXX, And they shall cease a little from anointing the king and princes. Th. And they shall cease to anoint. Vul. And they shall rest for a little while from the burden of the king and princes. ^B

12. H. unto him his chief things of my law: they are counted as a strange thing. A. I will write unto him multiplied laws: likewise they were counted as strange. S. I have written unto him the multitude of my laws, as strange things they were counted. LXX, I will write unto him a multitude, and his statutes were counted as strange. Vul. I will write to him my manifold laws, which as strange were counted. ^C

13. Heb. Sacrifices of my gifts they sacrifice. A. Sacrifices bring, bring, they sacrifice. S. They sacrifice overlapping sacrifices. LXX, Because if they sacrifice a sacrifice. Th. They sacrificed sacrifices of translations. Vul. They will offer hosts, they will sacrifice.

Notes and various readings on Chapter VIII of Osee

V. 1. Hieron.: *In Thy throat let there be a trumpet. A., S., Th. translated similarly.* [Lamb. Bos : 'A., Σ., Θ., *in thy throat a trumpet.* Drach.] V. 5. A., *thrust away* etc. Has readings showcased by Barberinus. Ibid. A., *to be justified* etc. The same. V. 6. A., *workman*. Barberinus. [In reading V, it does not have , but cf. Lamb. Bos: *in the margin, otherwise, ed. ed. Th., which the Roman Scholion show to possess the fifth edition.*] Ibid. E', *and that which is by the workman* etc. The same. Ibid. Hieron.: *In the place in which we placed ourselves, spider’s webs; in the Hebrew it is written SABABIM, with a IOD, the penultimate letter: not as some falsely think SABABUM, i. e. with a VAU, which LXX and Th. have interpreted, that is, seducing, or deceiving; A., wandering, or converted: S., inconstant or unstable, i. e. V ed. wandering and vacillating. We have learned from the Hebrew that the strands of spiders flying through the air are properly called by this name. But Barberinus has it thus: And this version is consonant with the Vulgate.* V. 9. Barberinus exhibits the readings of the verses of this and the following to the end of the chapter. V. 10. For *a little* (brachys), it is better to read *short* (brachy).

OSEE CHAPTER IX

3. Hebr. A. polluted. S. cast away. LXX, unclean. Vul. polluted. 5. Hebr. of the festival. A. time. LXX, assembly. Vul. solemn. 6. H. Moph. A. out of the mouth. LXX, Vul. Memphis. Hebr. desire. A. S. concupiscences. LXX, Machmas. Vul. desirable. 7. Hebr. furious. A. epileptic. S. mute. LXX, insaniens. Vul. insane. Hebr. hatred. A. wrath. LXX, thy madness. Other, high in mind. Vul. of madness. 8. Heb. bird-catcher (or snare). A. in offending falling. S. snares. LXX, tortuous. Vul. ruins. 10. Hebr. LXX, in the fig tree. Other, as a fig. Vul. fig-like. 11. Hebr. A. S. Th. V, Vul. from birth, and from the womb

and from conception. LXX, from birth, and from painful labor, and from conceptions. 12 Hebr. In the turning away of me from them. LXX, Woe is unto them: my flesh is from them. Th. Woe to them, my flesh is from them. Vul. Woe to them when I shall have departed from them. 13 Hebr. In the rock planted in the dwelling. S. as a sharp rock planted in a dwelling. LXX, they have delivered their children into a trap. Th. her children planted on a rock. Vul. Tyre was founded in beauty.

Notes and various readings on Chapter IX of Osee. V. 1. A., defiled, etc. Barberinus. V. 5. A., time. Hieronymus. V. 6. A., from the mouth. Drusius admits he is ignorant whence it was received. Hieronymus, however: "Memphis, which is interpreted 'from the mouth';" but without any mention of Aquila. Ibid. Eusebius and Hieronymus on Hebrew places. A, S, concupiscences. V. 7. A., blameless, etc. Barberin. Ibid. A., anxiety. From Agellius on Psalm 37. That term, however, "ecstasy," Barberinus offers without the name of the interpreter. V. 8. A., hindered, etc. Barberinus. V. 10. Another, as a fig. So certain Exemplars, and Cyrillus rightly. V. 11. A., S., Th., E., from child-birth, etc. Barberinus. V. 12. Hieron.: "LXX and Th., Woe to them, my flesh is from them." And questioning the cause why there is such variety, I think I have found this: My flesh in the Hebrew tongue is called BASARI; again, if we say "my departure," or "my declension," it is called BASORI. Barberinus offers a reading following Aquila. V. 13. A., S., as a sharp rock, etc. Barberinus, who does not contradict the following note of Hieronymus: for akro- is rock. Ibid. Hieron.: The LXX translated "trap," i.e., hunting, or capture: A., S., Th., a very hard rock, i.e., flint, which in the Hebrew language is called SUR. Therefore, the LXX read Daleth for Res, as Hieronymus notes ibid. [i.e., SUR for ZUD]. (But hunting or capture is called DRACH.)

HOSEA CHAPTER X

Notes and various readings on Chapter X of Hosea

V. 1. Jerome: "Pro vitifera", A., interpreted it as what we call aquatic, or we may say, because it loses the flavor of wine. S., "which has grown entirely in leaves." Barberinus. ^A V. 5. Σ., "oaths of vanity." A., "the heifers" etc. Barberinus. Where that *as* for *as* is entirely corrupted, and it seems to be read *anopheles* (useless): since Aquila always translates the word *anopheles* in this way. [A note of the codex in the margin is not to be passed over: "into Egypt and into the land of Egypt." The Syrian, "As into Egypt they inhabited my land." Σ., "fighting for." Fighting for, judging. ^B V. 7. Jerome: "For foam," LXX and Th., *phryganon*, i. e., dry fuel, they translated; that is, the dry herbs and dry twigs which are prepared for the hearth and for fire. S. used *epizema*, wishing to show the upper waters of a boiling pot, and the foam and bubbles rising up: which the Greeks call *pompholyges*. ^C V. 9. We borrow these and all the remaining readings to the end of the chapter from the Barberinus. [In v. 9, B, which is, "the rest." DRACH.]

HOSEA CHAPTER XI

1. H. Vul. because he is a child, Israel, and I loved him: and out of Egypt I called my son. S. because he is a boy Israel, and beloved: out of Egypt he is called my son. LXX, because Israel is a child, and I loved him, and out of Egypt I called his children. Th. because Israel is a child, and I loved him, and I called my son out of Egypt.

4. Heb. in the bands of man I will draw them, in bonds of charity. A. S. Th. in the small cords of men I will draw them, in the small cords of my charity. LXX, in the corruption of men I extended them, in the bonds of my charity. Vul. In the small cords of Adam I will draw them, in the bonds of charity.

7. Heb. and I will be to them as those exalting a yoke upon their jaws. S. and they thought that I would impose a yoke upon their jaw. LXX, and I will be to them as a man giving slaps upon his jaws. Vul. and I will be to them as one exalting a yoke upon their jaws.

... and I will look upon him, I will prevail over him.

6. H. it shall irrupt. A. it shall wound. LXX, and it was infirm. Vul. it began.

... His members. S. his arms. LXX, in his hands. Vul. his chosen ones.

8. A. with a shield I will surround thee. S. I will deliver thee. O', I will protect thee. Th. I will disarm thee.

12. H. dominion. A. empire. LXX, he knew them. Vul. he descended (with God).

Notes and various readings on Chapter XI of Hosea

V. 1. Heb. *chi ner* etc. These readings proceed from Eusebius' *Demonstratio Evangelica*, and from the Barberinus codex, where they are arranged in the margin according to the custom of the Hexapla. [Where the Hebrew context should have been placed before its elements. DRACH.]

[Follows the synoptic presentation of the verse 1 readings:] *chi ner* Israel [Hebrew text] A. because Israel is a child, and I loved him, and out of Egypt I called my son. S. because Israel is a child and beloved, out of Egypt he is called my son. Regarding this, Matthew made use, as it is clear that the Hebrew is thus, as also A. interpreted. O', because Israel is a child, I loved him, and out of Egypt I called his children. Th. because Israel is a child, I called my son out of Egypt.

This note truly the Barberinus adds: "This Matthew used," etc. Ibid. S., "and I declined" etc. The same. V. 4. A., S., Th., "in the small cords" etc. Jerome. Ibid. S., "and they thought" etc. The same. Ibid. S., "and I declined" etc. The same. V. 6. A., "it shall irrupt." S., "it shall wound." The same. Ibid. S., "his arms." The same. LXX who turned them, read without doubt *bada*. V. 8. Jerome: "In the Hebrew it is written *am*..."

^A MAGGENACH, which A. translated *hopla kykloso se*, i.e., "I will surround you with a shield." Since we might think this is to be understood in a good sense, and to signify protection, according to the edition of Symmachus a contrary sense is presented to us, he saying *ekdosō se*, i.e., "I will deliver you." From the translation of Theodotion, not prosperous but adverse things are shown: *aphoplisō se*, which signifies: "I will unarm you, and I will take away from you the *hoplon*, that is the shield, with which I previously protected you." V. 12. Jerome: "For *RAD* signifies also descent and strength; for which Aquila translated..."

OSEE CHAPTER XII

Notes and various readings to chapter XII of Osee

HOSEA CHAPTER XIII

(shall be your plague.) LXX, where is your cause? ^A S., I shall be your plague. LXX, where is your cause? Vul., I shall be your death.

Hebr. your excision. S., your encounter. LXX, your sting. Th. V., your plague and conclusion. Vul., your bite.

Notes and various readings on chapter XIII of Hosea

V. 1. Hieronym.: "Regarding the horror which is called in Hebrew RATHAD, (l. Rathath) which S. and Th. have rendered terror, wishing to say I do not know what, the LXX have translated δικαιώματα, i.e., justifications." But Aquila presents the reading from the Barberinus codex.

V. 2. Hieron.: "Concerning that which the LXX have translated, *sacrifice men*, for calves have failed, and we translate, *sacrifice men, you who worship calves*, Symmachus has translated, *sacrifice, let men worship calves*, so that the sense might be: Sacrifice, that is, offer to idols; and until here the distinction follows, ^B that rational animals, men, should worship calves, mute animals." And below he says that Aquila translated καταφιλοῦντες, instead of *worshipping*. But the Barberinus has it thus, *they kissed the calves*. S., *you have worshipped calves*. But that truly "kissing" according to Hieronymus is Aquila's.

V. 3. "Another, and as a spider" etc. Barberinus. Ibid. Hieron.: "But we ask why the LXX for *fumarium* [chimney/smoke-hole], which Th. translated as *smoke-hole*, have interpreted [it as] locusts? Among the Hebrews, locust and *fumarium* are written with the same letters ALEPH, RES, BETH, HE. For if read ARBE, it is called locust; OROBBA, *fumarium*: for which A., *destroyer*, S., *aperture*, have interpreted."

V. 6. "According to that," etc. Barberinus. V. 8. "Another, bereaved." Idem. V. 11. Hieron. "All, and I removed." V. 12. S., "having been bound," etc. Barberin. V. 13. "Another, foolish." Idem. In the LXX it seems that *prudent* should be read. V. 14. Hieron.: "In that place where the LXX have translated, *where is your cause?* and we have said, *I shall be your death*, S. has interpreted, *I shall be your plague*. Vul. ed. and A., *where are your words?*, what is read in Hebrew as DABARACH, reading DABAR, that is, *word*, instead of DEBER, which is translated *death*." Ibid. Hieron.: "S., *encounter*, i.e., meeting. Th. and V. ed., *plague and conclusion* have interpreted."

HOSEA CHAPTER XIV

S., he shall repent. LXX, he shall be destroyed. Vul., he shall perish. 8. LXX, they shall be made drunken. "Another, they shall be strengthened." 9. A., I am as a flourishing fir tree. LXX, I am as a shading juniper. Vul., I am as a green fir tree.

Notes and various readings on chapter XIV of Hosea

V. 1. S., *he shall repent*. Hieronymus. V. 8. *they shall be made drunken*. Barberinus. V. 9. A., *I am as a fir tree* etc. Idem, where *olive* is read, wrongly. [B at the end adds the number of verses. Verses 550 and Osee (with an aspirate, as the Heb.) sorrowful. Also, Osee saved or shading. DRACH.]

JOEL CHAPTER FIRST

5. The rest and LXX, awake you who are drunk. 9. Heb. Vul. Lord. LXX, to the altar of the Lord. Th., to the Lord. 11. H. affected by shame. LXX, they are dried up. Another, Vul. they were confounded. 14. Heb. Another, Vul. harvest. LXX, vintage. 14. Heb. S. Vul. assembly. A. day of collection. LXX, healing. 20. H. [the earth] shall cry out to you. A. like an area they thirsted. LXX, they have looked to you. Vul. as a thirsty area they looked for rain towards you.

Notes and various readings on chapter I of Joel

V. 5. The rest, *awake* etc. Drusius from Hieron. V. 9. Th., *to the Lord*. Barber. Refers to the last word of this verse. V. 11. "Another, confounded." Barberin. Ibid. "Another, harvest." Idem. V. 14. Hieron.: "In the Hebrew it is read, ASARA, which S., *assembly*, A., *day of collection*, has interpreted. [L. Bos: Aq., *day of collection*. DRACH.] V. [14 cont.] ...towards the day. From Lamb. Bos. Heb. alas for the day. Vul., a, a, a, for the day. DRACH. V. 20. A., *it has become green*. Hieron. See Psalm XI, 1.

AMOS CHAPTER I. JOEL CHAPTER II.

2. Heb. Th. Vul. and after him. LXX, and with him. LXX al., and after him. 3. Heb. to his face. The rest, Vul. before his face. LXX, which is before him. 16. Heb. LXX, Vul. from his chamber. Another, from his bridal chamber. 17. Heb. A. S. Vul. vestibule. LXX, ledge. Th. ulam. 20. Heb. and I will cause to expel him. LXX, Vul. and I will expel him. Another, and I will cast him out. Another, I will carry him off. 22. Heb. pastures. S. pasture. LXX, fields. Vul. beautiful things. 23. Heb. Vul. teacher. S. one showing. LXX, food. 28. Heb. All, I will pour out. 32. Heb. escape. S. he who shall have fled. LXX, saved. Vul. salvation.

Notes and various readings to Joel ch. II. V. 2. Th., and after him. Ms. Jes. V. 3. The rest, before his face. Barberin. V. 16. Another, bridal chamber. Barberin. V. 17. Hieron.: The LXX interpreted it as ledge, S., propylaeum, A., porch, between the porch, Th. placed the Hebrew word itself ULAM. [Heb. and Vulg., between the propylaeum. of the Ulam. [Sym., Th., Which St. Jerome adapted to his own series. DRACH.]] V. 20, 22 and 23. Readings from Barberin. V. 28. Hieron.: The word of pouring out, which in Hebrew is called ESPHOCH, and all translated it similarly. V. 32. Hieron.: [In Hebrew it is written PHALETA. S. translated it, he who shall have fled.] [Symmachus's Greek reading is, escaping, as L. Bos testifies. DRACH.]

JOEL CHAPTER III.

Notes and various readings to Joel ch. III. V. 2. Th., into the land etc. Drusius from the Roman edition. V. 4. Hieron.: For Galilee, in Hebrew it is written GALILOTH, which A., sandbanks, S., borders translated. [Sym., boundaries. DRACH.] [Add, from L. Bos: Th., to the Sabeans. DRACH.] V. 8. Drusius from Jerome. V. 10. A., O', the weak one. Ms. Jes. V. 14. From Jerome. V. 18. S., the valley etc. Drusius. [Sym. otherwise, ravine of thorns. DRACH.]

AMOS CHAPTER ONE.

^A in Galaad. LXX, because they sawed with iron saws those with child in Galaad. Th. with iron wheels. Vul. because they threshed with iron carts Galaad.

5. H. of the valley of Aven. A.... useless. S. V, iniquity. LXX, Th. of the field of On. Vul. of the field of the idol.

H. and All, of the house of Eden. LXX, of the men of Charran. Vul. of the house of pleasure.

Hebr. in Chir. A. Cyrene. LXX, named. Vul. Cirenene.

6. Heb. A. 1. perfect captivity. LXX, captivity of Salomon.

A. 2. complete captivity. LXX, captivity of Salomon.

8. H. Pelisthim. S. Philistines. LXX, Of the aliens. Vul. of the Philistines.

11. Heb. and he destroyed his mercies. A. he corrupted his viscera. S. he corrupted his own viscera. LXX, he violated his mother (otherwise, [his] womb) upon the earth. Vul. he violated his mercy.

H. and his fury shall have snatched away forever. S. and he snatched away eternally in his anger. LXX, and he snatched away ^B for a testimony of his horror. Th. and he snatched away into long-lasting fury. Vul. and he shall have held beyond his fury.

H. and his anger he kept forever. A. and the speed of his anger... S. and he kept his memory until the end. LXX, and he kept his impetuosity unto victory. Th. and he kept his anger unto the end. Vul. and he shall have kept his indignation even unto the end.

12. H. Vul. edifices. A. S. houses. LXX, foundations. Th. inhabitants.

13. H. Vul. to dilate. A. Th. that they might dilate. LXX, that they might dilate.

14. H. S. LXX, Vul. and I shall kindle a fire. Th. I shall burn a fire.

15. H. Vul. and its princes. All, Its priests and their rulers. ^C

Notes and various readings on chapter I of Amos. V. 1. From Jerome who says the Hebrew has ^D CHI prefacing the Greek. [The holy and learned interpreter of the Scriptures conjectures this not quite rightly; for it is most certain that for 𐤕𐤓𐤄 the LXX read 𐤕𐤓𐤉𐤄. DRACH.] Ibid. A., S., Th., upon Israel. From Jerome. V. 2. A., of pasture sheep. Barberinus. V. 3. S., I will accept. Idem. Ibid. S., "because they were angry" etc. Theodoret and one Royal codex, which has "as they were angry." The same ones say that Aquila and Theodotion translated with the same meaning, "Theodotion has declared." Jerome: "For thorns, which are called in Hebrew ARSOTH, and by Theodotion were translated iron wheels, which we have interpreted as iron carts, the LXX translated with iron saws." V. 5. Jerome: "But the field of the idol, which is called in Hebrew AVEN, and both LXX and Th. have interpreted as On, Symmachus and the V. ed. have translated iniquity, Aquila, fruitless, i. e., useless." So also Barberinus. Ibid. Hieron. "In that place also, where we have said, of the house of pleasure, which is called in Hebrew MEBBETH EDEN, and all have translated it similarly, the LXX have interpreted it as from the men of Charran, thinking the middle letter of the name DALETH to be RES; and according to their custom, placing CHI before the first Hebrew letter." Ibid. A., Cyrene. Barberinus. V. 6. Hieron.: "Finally, Aquila translated and S. and Th., which signifies not Salomon, but perfect and complete; so that no captives remained who were not delivered to the Idumeans." Symmachus's reading is also brought forward by Barberinus. V. 8. Barberinus. V. 11. Hieron.: "S., his own viscera." But Procopius in Isaiah ch. 21, [and he violated the mother (sic) he destroyed his own viscera. Barber. A., he destroyed his viscera. S., he destroyed his own viscera. [On "otherwise, womb," Montfaucon notes nothing. But it is the Alexandrian reading, which is also among Theodoret. S. Hier. thus brings forward the translation of the Elders: "and he violated the womb upon the earth." And in the commentary: "For mercy, the Septuagint translated womb, because REHEM signifies both womb and mercy." Barber., "womb upon the earth." But in the margin, "mother," as in the Roman. DRACH.]] Ibid. "and he kept" etc. Barberinus. Ibid. A., "and his implacability." This and the remaining readings

brought by Barberinus. [In Symmachus, instead of μνήμην, you might better replace it with μῆνιν, so that it squares with the Hebrew. DRACH.] V. 12. A., Σ., *Bāreis*. Th., inhabitants. Drusius. Scholion: *Bāreis* is the term used locally by the Syrians for great houses. [Cf. notes on Prov. xviii, 19, and Jerem. xvii, 27. DRACH.] V. 13. [A., Θ., "so that they may widen." Isa.] V. 14. Σ., O', "I shall kindle a fire." The same. [LXX have [...] "I shall kindle a fire," in all our manuscripts. DRACH.] V. 15. Π., "his priests." The same. Here, moreover, for [the Greek] *tou autou*, I would wish to read in the manuscript [the Greek] *tou autou*; likewise the versions of the Three. [S. Hieron.: "And his princes, that is, his priests, shall likewise be led away." In the Hebrew, "priests" is not found, but "princes." And so the Septuagint added "priests," so that if you wish to know who those princes are, you may hear "priests." DRACH.]

AMOS Chapter II.

Notes and various readings on Chapter II of Amos.

AMOS CHAPTER III.

Notes and various readings to chapter III of Amos.

'). ^A It is placed by Theodotion, who thought it was not SAR and SOR, which signify tribulation or Tyre; but that SUR should be read, which properly refers to a very hard rock, which in Greek is called *akrotomos*, and which we in Latin can call flint. Ibid. S[yriacum], 'surrounding of the land.' V[ide] supra.

V. 12. Hieronymus: "That which is placed at the beginning of the chapter according to the Seventy, 'Priests,' is not in the Hebrew, but for this word is read ARES, which Aquila translated as 'couch.' And I think the Seventy themselves set down the Hebrew word, which some not understanding read as *iereis*, i. e., 'priests.' [The Hebrew word is properly *eres*, and it signifies, if you follow the *kako zēlian* as S. Jerome just said, a couch, a bed (lit. with a canopy, under a sky. Cf. our universal Hebrew lexicon); however, according to the rules of the Masoretic points, it is uttered in this place as *ares*: for it is joined to the end of the preceding verse in the original Hebrew text. The Elders, taking it as a proper name, not incompetently, wrote *Epes*, which lazy or rash scribes changed into *iereis*. L. Cappellus also discusses this matter in *Critica Sacra*, lib. iv, cap. 13. But he is far from having hit the mark. Barberinus has it thus: (i. e., the others), *klinē*, bed. DRACH.]"

V. 13. ^B "Another, 'Of the armies.'" *Cheimerinou therinou*.

AMOS CHAPTER IV.

1. Heb. cows of Bashan. LXX, cows of Bashanitis. A. Th. of Bashan itself. Vul. fat cows.

2. Heb. in his holiness. S. by his holiness. LXX, against his holy ones. Vul. in his sanctuary.

H[eb]. in thorns. A. in shields. S. LXX, in arms. Th. in spears. Vul. in poles.

Heb. and your posterities. LXX, and those who are with you. Th. and your descendants. Vul. and your remains.

Heb. in fish pots. A. in small fish-caldrons. LXX, into inflamed pots they shall cast. Vul. in boiling pots.

3. Heb. and ye shall cast forth the palace. A. leading to the Armana mountain. S. ... into Armenia. LXX, and ye shall be cast into the mountain of Remman. Th. ... into a high mountain. V[ulgata] ... mountain Mona. Vul. and ye shall be cast into Armon.

4. Heb. in three days your tithes. LXX, into the three-day of your tithes. Another, on the third day.

5. H. confession. A. thanksgiving. LXX, law. Vul. praise.

6. Heb. A. S. Th. cleansing of the teeth. LXX, numbness of the teeth. A. Barb. a plague.

7. Heb. months until the harvest. LXX, months of the vintage. Another, months of the harvest. Vul. (three) months remained until the harvest.

9. H. LXX, blasting. A. S. Th. with a scorching wind. Vul. in a burning wind.

Heb. and in mildew. All, Vul. and in blight. Th. and in pallor.

10. Heb. A. pestilence. IV, a plague. LXX, Vul. death.

Heb. and I made to ascend the stench of your camps, even into your nose. A. and I made to ascend the stench... S... the stench of your camps into your nostrils. LXX, and I led forth the camps in fire in your anger. Vul. and I made to ascend the putrefaction of your camps into your nostrils.

12. Heb. for that. A. afterward. LXX, nevertheless that. Th. lastly. Vul. after.

^A Heb. prepare yourself to meet your God. A. S. V, prepare to oppose your God. LXX, prepare to call upon your God. Th. Vul. prepare to meet your God. ^B 13. Heb. what is his meditation. A. what is his conversation. S. what is his outcry. LXX, his Christ. Th. his word. V, his exercise. Vul. his eloquence. ^C H. LXX, Vul. high places. Another, summits. Another, heights.

Notes and various readings for Amos chapter IV

V. 1. Jerome: "For fat cows, the LXX put 'Basanitides,' but A. and Th. [put] the Hebrew word itself, BASAN; following the interpretation of Symmachus, who says *boes saginatae*, that is, fatted oxen, we have translated 'fat cows'." Theodoret, and so the Barberinus [manuscript]. Ibid. Jerome: "Also for the poles which are called in Hebrew SANNOTH, A. translated 'shields': S. and the LXX, 'arms': Th. alone, *dórata* [spears], which we have followed, and have translated 'poles' or 'spears'." Ibid. Barberinus. Ibid. A., "in the pots of fishers." From Jerome. V. 3. Jerome: "Finally, S. translated it thus: 'and you shall be cast into Armenia'; for which the LXX [have] 'mount Remmam': A., 'mount Armona,' Th., 'mount Mona,' while the V. ed. [has] 'highest mountain'." Eusebius on Hebrew places: Drusius suspects these [readings] pertain to this passage of Amos. Certainly, in Isaiah, which is cited by Eusebius, I have not yet found it. However it may be, these seem corrupt, just as the other Greek reading etc., which seem to belong only to Aquila. The Barberinus confirms this, which has [readings] for V. 4. Symm., "the third day etc." Jerome. But Barberinus, without the name of the Interpreter [notes: V. 5]. A., "thanksgiving." Jerome. V. 6. According to Jerome: A., S., "cleanness of teeth." Theodoret, S., [and] S., *katharismon odontōn* [cleanness of teeth]. Perhaps there is an error in the names of the Interpreters in one or the other. Barberinus [has] A., "a blow," but by error, if I am not mistaken. Jes. V. 9. A., S., Th., *anemophthorian* [blasting by wind]. Jerome adapts the case to the sequence of his text for *anemophthoria*. Ibid. Jerome: "But all the others translated 'rust' similarly: except Theodotion, who alone [translated it] *ōchrasin* [paleness], which signifies paleness." What the A. signifies we have said often already, namely *tetrapla* [fourfold], as we think. Ibid. A., "and I brought up"—readings of Aquila and Symm. brought by Barberinus. [Who thus: A., "and I brought up of your camps," S., "the foul odor," "that you may be opposed to your God," "to the meeting of your God." Ms.] V. 12. Jerome: "For that which we have translated 'afterward,' and in the Hebrew it is written ECEB, A. translated *husteron*, that is, 'after,' and Th., 'at last,' and the LXX, 'nevertheless'." Ibid. Jerome: "Where the LXX translated: 'prepare to call upon your God': and we according to Theodotion have put: 'prepare to meet your God': S. and the V. ed. translated: 'prepare to oppose your God': which in Hebrew is said, HECHIN LACERATH ELOAI. But with many things interposed Jerome [says]: A., S., 'these I will do to you Israel,' afterward: 'and when I have done these to you, prepare to oppose your God'." [Lamb. Bos Symm., Th., DRACH.] Ibid. Jerome: "For the mountains also, which are called in Hebrew ARIM, only the LXX translated *brontēn*, that is, 'thunder'." V. 13. A., "what is his meditation." So the Roman edition, better than in Jerome, where is read "his talking." The other readings are from Jerome. [The Roman Ed. thus: Th., "word." The fifth edition, "garrulity," in the nominative case. The rest as above. DRACH.]

AMUS CAPUT V. 8. Heb. A. Vul. Arcturus. S. Th. Pleiades. LXX, all things. Heb. A. Vul. and Orion. S. and stars. LXX, and transforming. Th. and the evening. ^D 9. Heb. strengthening. A. Vul. who smiles. LXX, who divides. Th. evening. 10. H. Vul. and him who speaks perfectly. S. immaculate word. LXX, Th. holy word. 11. H. to tread down upon you the poor. LXX, you were striking the poor. Another, you were striking the heads of the poor. Vul. you were plundering the poor. 12. H. propitiation. Reliqui, propitiations. LXX, commutation. Vul. gift. Hebr. they made to decline. S. they oppressed. LXX, declining, better, making to decline. Vul. declining.

16. H. and in all the streets. S. and in all the paths. LXX, and in all the ways. Vul. and in all that are without. ^A

Heb. those knowing the lament. S. those knowing the melody. LXX, those knowing the lamentation. Vul. those who know how to wail.

23. A. your psalteries. S. your instruments. ^B

24. S. for it is rolled. O'. it shall be rolled. Th. and it shall be carried away. Vul. and it shall be revealed.

26. A. overshadings. S. O'. the tabernacle. Another, images. Th. your idol. ^C

H. your king. A. Melchom. S. Th. of your king. O'. of Moloch.

Heb. and Saturn. A. S. and Chiun. O'. and the star. Th. an obscuring. ^D

Heb. and you carried Succhoth your king, and Chiun (Saturn) of your images, the star of your gods. LXX, and you took up the tabernacle of Moloch, and the star of your god Raiphan, their forms. Th. and you carried the vision of your king, an obscuring of idols, the star of your god. Vul. and you have carried the tabernacle of your Moloch, and the image of your idols, the star of your god.

Notes and various readings on Chapter V of Amos. V. 8. Hieron.: Arcturi, which is called CHIMA in Hebrew, and is translated by S. and Th. as Pleiads: whom the common people call Bootes. Codex Barberinus A., Arcturus and Orion. S., Pleiads and stars. Ibid. Hieron.: Orion, which is called CHASIL in Hebrew, S. absolutely stars, Th. has interpreted as evening. But the Hebrew who instructed us in the Holy Scriptures, thinks CHASIL is to be interpreted as splendor, and to signify stars that shine generally. V. 9. Hieron.: A. has interpreted as *o meidiwv*. Properly, *meidiama* is used for what we might call a subrision, when someone is angry and pretends to smile with lips slightly parted, so as to show the magnitude of his wrath. V. 10. S., an unblemished word. LXX, Th., a holy speech. Hieronymus. V. 11. Another, he trampled down, etc. Barberin. V. 12. The rest, expiation. Barberin. S. however, Hier., All translate similarly as *exilasma*, that is, propitiation. Drach. Ibid. S., they oppressed. Hieron. V. 16. S., and in all the streets. Barberin. V. 23. A., your psalteries. Barberin. V. 24. S., for it is rolled. Idem. V. 26. Another, images. Th., your idol. Idem. Ibid. In the following readings, Hieronymus: "In that place, however, where Luke (Acts VII, 41 ff.) placed Moloch, and in Hebrew it is written MELCHECHEM; A. and LXX translated Melchom; S. and Th., your kings. For the word which is read in the LXX as Rephan; A. and S., translating the Hebrew itself, put CHION, Th., *amaurosin*, i. e., obscuration. Again, for SOCHOTH, A., *syskiasmos*, i. e., tabernacles, S. and LXX, tabernacle; Th. translated vision." Ibid. O'., and you carried, etc. Barberinus.

AMOS CHAPTER VI

3. H. the separated. S. separated. O'. those coming.

6. H. of ointments. O'. ointments.

7. H. and the banquet of the luxurious shall be taken away. S. and the society of the luxurious shall be taken away. LXX, and the neighing of the horses shall be taken away from Ephraim. Vul. and the faction of the lascivious shall be taken away.

11. H. Be silent, so as not to recall in the name of the Lord. S. Be silent, because there is nothing that the name of the Lord should recall. O'. Be silent, so as not to name the name of the Lord. Th. because not for remembering in the name of the Lord. Vul. Be silent, and do not remember the name of the Lord.

13. H. shall it be plowed ...

rock with oxen. LXX, if they shall be silent in lewdness. S. senselessly. 14. Hebr. in no word. S. rashly. LXX, upon no word. Vul. by nothing. 14. Hebr. of hosts. LXX, of powers. Other, of armies. [M] Hebr. S. Vul. from the entrance. LXX, that they may not enter. H. Hamath. LXX, Emath. Other, indignation. Vul. Emath. Hebr. Vul. as far as the torrent of the desert. A. as far as the torrent which is in the plain. S. as far as the valley of the plain. LXX, as far as the torrent of the West. Th. as far as the torrent of the Araba (or Arabia).

Notes and various readings to chap. VI of Amos. V. 3. A., those who are separated, etc. Barberin. V. 6. S., of myrrh. Idem. V. 7. S., and let them be removed. Idem. V. 11. The readings of the three brings forward the same Barberinus. V. 13. A., or to plow. Idem. Ibid. S., senselessly. Hieronymus. V. 14. Other, of armies; and afterwards S., from the entrance, and again Other, indignation. Barberinus. Ibid. These interpretations also in Latin brings forward Hieronymus; in Greek they are imperfect in Barberinus. ^B

AMOS CHAPTER VII.

1. Hebr. LXX, locust. A. of the North. Vul. locust. H. Behold, the late-grown grass after the king's shearings. A. Behold, the late-grown after the king of Gaza. LXX, behold, one locust, Gog the king. Vul. behold, the late-grown after the shearing of the king. ^C 2. H. LXX, Vul. Who shall raise up Jacob? S. Therefore, who shall raise up Jacob? 3. H. The Lord relented. S. the Lord was recalled. LXX, let it repent thee, O Lord. Vul. The Lord has had mercy. 5. H. LXX, Vul. Who shall raise up? S. who then shall raise up? 6. H. It was repented. A. have mercy. LXX, let it repent thee. Vul. It is done. 7. H. Thus he showed me, and behold the Lord. S. Because the Lord was seen. LXX, Thus the Lord showed me. Th. Behold, Adonai the Lord. Vul. Thus the Lord showed me: and behold the Lord. 8. Hebr. perpendicular. A. tin-work. S. LXX, adamant. Th. melting. Hieron. wasting away. Vul. a mason's trowel. 9. H. S. Vul. High places. LXX, altars. 10. Hebr. he conspired. A. he gathered together. S. he conspired. LXX, he makes conspiracies. ^D Vul. he rebelled. 14. Hebr. Vul. Herdsman. A. S. Th. and V, neatherd. LXX, goatherd. Hebr. A. and searching out sycomores. S. and having sycomores. LXX, and plucking sycamores. Th. and fencing, or digging a defense for sycamores. Vul. plucking sycomores. 16. Hebr. Vul. and do not drop. S. and do not stir up. LXX, and do not gather crowds. 17. Hebr. LXX, Vul. she shall commit fornication. S. she shall suffer.

Notes and various readings to chap. VII of Amos. V. 1. A., of the North. Barberinus. Ibid. Hieron.: But what Aquila could have intended by saying: behold the late-grown after the king of *Gaza*; since by the Hebrew word *Aza* is meant Gaza, I do not sufficiently understand.

V. 10. A., he bound. ^B Barber. The reading of Symmachus, however, is presented as corrupt in two ways, but both are equally faulty. I think the first, *anepeisen*, should be restored as *aneêsen*. For he translates the word *tsar* elsewhere as in need. The second, their librarians could have placed as *antêren*; for he translates the noun *tsar* as *antarsis*. We put this forward only as a conjecture. V. 14. Jerome: For "herdsman," which is called *BOCER* in Hebrew, A., S., Th., and the V ed. translated "ox-herds," who feed cattle, not sheep. Only the LXX said "gatherer." Ibid. A., "and searching," etc. Theodoret presents these readings in Greek, Jerome in Latin. V. 16. S., "and thou shalt not rebuke." Jerome. V. 17. Jerome: "She shall play the harlot," which S. translated better: *porneuthêsetai*: not that she herself plays the harlot, but that, in the passive sense, having been violated by others, she supports the harlotry.

AMOS CHAPTER VIII

1. Heb. basket of summer fruit. S. basket of autumn. LXX, vessel of fowler. Vul. hook of fruits. 3. S. and the songs shall howl. LXX, and the ceilings shall howl. Vul. and the door-posts shall creak. 4. H. and to destroy. LXX, and oppressing. Th. solvers. Vul. you cause to fail. 6. H. and for the labor of grain. LXX, and of all produce. Alius, of all sale. Vul. and the refuse of the grain. 11. A., S., LXX, Th., Vul. thirst. 14. Hebr. Alius, Vul. in guilt. LXX, for propitiation.

Notes and various readings to ch. VIII of Amos

V. 1. S., basket of sum- Barberinus. V. 3. S., and they shall howl, etc. The same. V. 4. Th., solvers. The same. V. 6. Alius, of all sale. The same. Ms. Jes. V. 11. A., O., thirst. Mss. which also have *dipsos* (thirst) in the LXX. Barberinus. V. 14. Alius, in the guilt. Barberinus.

AMOS CHAPTER IX

1. Heb. sphere. S. propitiatory building. LXX, propitiatory. Vul. door-post. 3. H. on the pavement. LXX, in the depths. Alius, in the foundations. Vul. in the deep. 6. Hebr. The rest, and his bundle. O', and his promise. LXX, and his promise. 7. Hebr. LXX, "Are you not as sons?" A., S., Vul. "Are you not as sons?" Heb. S., LXX, "not Israel?" A., Vul. "is not Israel?" H. from Caphtor. A. from *Cara*. LXX, Vul. from Cappadocia. Heb. A., V. from Kir. S. from Cyrene. LXX, from the pit. Th. from the wall. Vul. from Cyrene. 9. H. A., S., Vul. and I will sift. LXX, and I will winnow. Hebr. A., S., Vul. in a sieve. LXX, in a winnowing-fan. Hebr. A., Vul. and a pebble shall not fall upon the earth. LXX, and no destruction shall fall upon the earth. 13. Heb. Vul. plowman. LXX, reaper. Alius, thresher.

Notes and various readings on Chapter IX of Amos.

V. 1. Σ., building, expiation. Barberin. V. 3. Another, for the foundations. The same. V. 6. The rest, and the bundle. The same. V. 7. A., lest etc. The same. And below, A., lest not etc. The same. Ibid. A., from Kara. The same. But I suspect it is corrupted from the following word. Ibid. Jerome: "For Cyrene, Aquila and the Fifth edition placed the Hebrew word itself, CIR; the LXX, foveam, i. e., a pit; Theodotion, a wall; Symmachus, Cyrene, which we also have followed in this place." V. 9. A., Σ., and a sieve. Barberinus. And likewise all the following readings up to the end of the chapter.

ABDIAS

1. Heb. and message. The Seventy, and a gathering. 8. Heb. and I will destroy. A. Th. LXX, Vul. I will destroy. 9. Heb. that the man may be destroyed. LXX, that the man may be removed. Th. that the man may be taken from the midst. Vul. that the man may perish. 10. Heb. LXX, thy brother. S. Vul. against brother. 12. Heb. LXX, Vul. in the day of their destruction. Three Interp., in the day of his destruction. 18. Heb. and there shall be no survivor. A. Th. V, and there shall be no remainder. S. and there shall be no saved one. LXX, and there shall be no harvester (frumentarius). Vul. and there shall be no remains. 19. Heb. to the south. Three Interp., Notum. LXX, Nageb. Vul. the South. Heb. and the lowland. A. and the plains. S. and the valley. LXX, and those in the Sephela. Vul. and those in the fields. 20. Heb. A. S. Th. in Sepharad. LXX, as far as Ephratha. Vul. in Bosphorus. 21. Heb. Vul. saviors. A. saved ones. S. Saviors. LXX, Th. they who shall have been saved.

Notes and various readings on Abdias.

V. 1. Σ., and message. So Theodoretus. V. 8. A., Θ., I will destroy. Ms. Jes. V. 9. Θ., that the man may be removed. The same. V. 10. Σ., against thy brother. The same. V. 18. Theodoretus, the fire-bearer; but Symmachus said "the survivor." But Aquila and Theodotion "the remainder." Jerome however: "But it is better that we follow the Hebrew itself, i. e., SARID, which is interpreted either as 'the remaining' according to Aquila, or 'the fleeing' according to Symmachus, or according to Theodotion and the fifth edition, 'the survivor.'" V. 19. Theodoretus, and this indeed all three interpreters have translated as "the south"; for thus the south is interpreted in the Hebrew tongue, namely *nage*. Ibid. Eusebius on Hebrew places. He calls it *Sephala*, and to this day it is called *Sephela*. V. 21. Jerome: "But for that which we have translated, 'and saviors shall ascend,' and the LXX have translated, 'those who shall have been saved': it is written in the Hebrew as MOSIM, which is not, as Aquila, and the LXX, and Theodotion [have it], passively 'saved,' or 'those who are to be saved,' but according to Symmachus 'saviors,' i. e., actively, they are to be understood as saviors."

JONAE CHAPTER I

4. Heb. Vul. a great wind. S. a great spirit. LXX, spirit. Heb. LXX, Vul. to be crushed. Another, to be dissolved. 6. Heb. LXX, Vul. and he approached. A. and he descended. Heb. The rest, arise. LXX, Vul. rise. 8. Heb. LXX, and whence comest thou, and whither goest thou? Al. and whence comest thou? Vul. and whither goest thou?

Notes and various readings on Chapter I of Jonah.

V. 1. LXX, the son of Amathi. Barber. in the margin: Θ., son. DRACH. V. 2. Nineveh. Barb. in the margin: offspring of beauty. Δ', observation of joy. DRACH.

^C V. 4. Σ., a great wind. Barberin. Ibid. Idem. V. 5. Barb. in marg.: "A., he slept. But the Hebrew does not have it. DRACH. V. 6. Idem. But this reading is suspect, or seems to have been translated from elsewhere. V. 8. "Another, and whence do you come; and where do you go? The same Hebrew word has two interpretations exhibited by certain of the LXX exemplars. The latter reading, which seems to be of a certain old Interpreter, is followed by the Vulgate, which has: and whence do you come?

JONAH CHAPTER II

4. Heb. and you cast me into the deep into the heart of the seas. A. and you cast me into the depth of the heart of the seas. LXX, you cast me into the depths of the heart of the sea. Th. you cast me into the abyss into the heart of the seas. Vul. and you cast me into the depth into the heart of the seas. H. your billows. S. your darknesses. LXX, your elevations. Vul. your whirlpools. 5. Heb. S. Th. I am cast out. A. I have left. LXX, I am cast out. Vul. I am cast out. H. but I will add to look toward the temple of your holiness. S. shall I perhaps again look toward your holy temple? LXX, do you think I shall add, that I may see your holy temple? Th. how shall I look toward your holy temple? Vul. yet I will again look toward your holy temple. 6. H. the rushes. A. the red sea. S. infinite. LXX, the uttermost. Vul. the sea. 7. The rest, my life shall ascend from corruption. LXX, the corruption of my life shall ascend. Vul. and you shall lift my life from corruption. 9. H. those guarding vanities of falsehood, they will forsake their mercy. ^D of those guarding vanity in vain... S. those observing vain vapors, they have cast away their mercy. LXX, those who guard vain and lying things have left their mercy. Vul. they that guard vanities in vain, forsake their own mercy. Vul. they that guard vanities in vain, have left their own mercy.

Notes and various readings on Chapter II of Jonah

V. 1. A. and Th. lections has one Coislin codex of the ninth or tenth century, where after the Psalms are the Scriptural Canticles with the expositions of the Fathers: which codex also supplies the following up to verse 7. V. 7. The rest, let it ascend from corruption etc. This reading is exhibited by the Regius Bombycinus codex, as well as one Colbertinus. V. 9. A., of those guarding etc. From the Colbertine Psalter codex, written in, which at the end has the canticle of Jonah with the other Canticles of the Old Testament. The Coislinianus brings forth these same readings, and has toward Symmachus, *his mercy*.

JONAH CHAPTER III

4. Heb. A. S. Th. The Syrian and the Hebrew: yet forty days. LXX, yet three days. 8. H. and they were turned. LXX, and the others, and they turned back. Al., they turned. Vul. and let it be turned.

Notes and various readings on Chapter III of Jonah

V. 4. The reading of A., and likewise of the Syrians and Hebrews, is brought forward and asserted by Theodoret. See Jerome on this place. In Justin's Dialogue with Trypho it is read so that from the two readings one has been made: forty three, so that from the two readings one was made. V. 8. A., Th., and they returned. Ms. Jes.

JONAH CHAPTER IV

4. Heb. is it good for you to be angry? The rest, are you rightly grieved? S. Have you been rightly grieved? LXX, if you are exceedingly grieved? Vul. do you think to be rightly angry?

6. H. ivy. A. The others, ivy. O', gourd. A. Th. mixture. S. ivy. 9. H. Are you doing well to be angry? The others, are you rightly grieved? S. are you justly grieved? O', are you very grieved? Vul. Do you think you are rightly angry?

Notes and various readings on Chapter IV of Jonah. V. 4. *The others, if well.* Theodoret carries these verses and readings. V. 6. *A. The others, ivy.* Jerome in a certain letter to Augustine, and in the commentaries on Jonah, where he argues at length about the ivy and the gourd. But the Barberinus manuscript has something far different, as you see. A. Th. *mixture*. This is nothing other than the Hebrew word *qîqâyôn* expressed in Greek letters. [Alex. writes DRACH.] V. 9. *The others, etc.* Theodoret.

MICAH CHAPTER ONE

2. Heb. Vul. as a witness. S. testifying. LXX, in testimony. 8. H. like dragons. LXX, as of dragons. Vul. like dragons. A. like sirens. Th. like lions. Heb. howlings. A. S. of ostriches. LXX, of sirens. Vul. of ostriches. 10. Heb. The others, weeping. Vul. with tears. 11. Heb. The inhabitress of Sanaan has not gone forth—the plain. A.... Sennaar (al. Sanaon, or prosperous). LXX, The inhabitress of Sennaar has not gone forth. Wail, Th. ... Sanion into lamentation. Vul. She who dwells in the exit has not gone forth: lamentation. 12. Heb. inhabitress of Maroth. S. habitation of pains. LXX, to the inhabitress of pains. Vul. who dwells in bitterness. 15. H. I will yet bring an heir to you, inhabitress of Maresa, unto Odollam will the glory of Israel come. S. I will yet bring an heir, and to you, habitation of Maresa, unto Odollam will come the glory of Israel. A. heir. LXX, until they bring the heirs, you who dwell in Lachis; the inheritance unto Odollam will come, the glory of the daughter of Israel. Vul. I will yet bring an heir to you who dwell in Maresa: unto Odollam will come the glory of Israel. 16. Heb. A. S. Vul. your baldness. Heb. int. and LXX, your widowhood, or widowhood. Another, shearing.

Notes and various readings on Chapter I of Micah. V. 2. Hieron.: Symm., *testifying*. That is, *witnessing*. V. 3. *And will come down.* Barb. in the margin, Heb., and *will go up*. DRACH. V. 8. *A., like sirens* etc. Barberinus. Ibid. The same. V. 10. *The others, weeping.* Hieron. in commentaries. But Eusebius on Hebrew Places, *Enakim*, where for *Bachim* [read] *A. and Symm.* which the version of Jerome confirms: *Inachim, or in Bachim*: for which Aquila and Symmachus translated, *in weeping*. I would rather believe that they translated *weeping*, as Jerome says in the Commentary, than *in weeping*, since there is no preposition in the Hebrew. [Ev Bachei is the reading of the Aldine [edition]. Montfaucon did not inscribe the Hebrew accurately; for it certainly refers to the immediately preceding *bêkî*, as does the reading of the Others. Roman Edition: *Most [read] tearing*, and according to S. Hieron., *baldness*. DRACH.] V. 11. Eusebius on Hebrew Places: *Sennaar in Micah*. A., *Sennaar*, for which Jerome [has]: *Sennaar*; for which Aquila [has] *Sennam*; S. interprets as *the fertile*. Micah the prophet mentions this. But the Barberinus [manuscript] at the margin (sic). V. 12. S., *the habitation* etc. From Drusius. Jerome provides the Latin version. V. 15. S., *heir* etc. From Jerome. A. likewise had *heir* through the witness of Theodoret, who brings forward this one word of his. [At *Israel*, Barb. in the margin, DRACH.] V. 16. From Barberinus. But that [mention of] Heb. and O', *widowhood*, denotes that the LXX expressed the Hebrew word *qorchâh* itself with that *widowhood*. [Roman Edition translates *widowhood* into Latin, *tonsura* (shearing). DRACH.]

OF THE REMAINS OF THE HEXAPLA. MICAH CHAPTER II.

1. Heb. A. S. Woe. LXX, they have happened. ^A A. Because his hand is strong. S. That his hand was strong. LXX, Because they have not lifted their hands to God. ^B 6. Heb. Do not drop, they drop: they shall not drop to these, you shall not meet insults, says the one. S. Do not rebuke if you rebuke; those who do not rebuke, shame does not restrain. LXX, Do not weep with tears, nor let them weep for these things; for he who speaks will not reject reproaches. 8. Heb. And yesterday my people rose up against the enemy. A. And meeting... S. Before one day my people resisted as an enemy. LXX, And formerly my people resisted in enmity. Vul. And on the contrary my people rose up against the adversary.

Notes and various readings on ch. II of Micah. V. 1. A., S., Woe. Barberinus. The LXX who translate, *they have happened*, have undoubtedly read נְהָיוּ for הֲויֹ. Ibid. A., *Because strong* etc. The same brings forward these readings of Aquila and Symmachus. The reading of Aquila seems to be deficient. [Barb. likewise exhibits the version of Theodotion, which escaped the eyes of Montfaucon: *because they have strength in their hand*. DRACH.] ^C V. 6. A., *do not drop*, *dropping*. Jerome. But the Barberinus manuscript brings forward the readings of Aquila and Symmachus in full Greek. V. 8. The Greek of Aquila and Symmachus is in the Barberinus. Jerome: because the word *MUL* sounds both contrary and *yesterday*, S. translated more openly, so as to say *before one day* etc.

MICAH CHAPTER III.

1. Heb. And the rulers of the house of Israel. The others, (and the rulers of the house of Israel.) LXX, and the residues of the house of Israel. 8. S. But indeed I have been filled with strength. LXX, if I should not fill with strength. 12. H. Therefore on your account Zion shall be plowed as a field, and Jerusalem shall be as heaps of stones. A. Therefore on your account Zion shall be plowed as a field, and Jerusalem shall be reduced into a heap of stones. LXX, Therefore on your account Zion shall be plowed as a field, and Jerusalem shall be as the booth of a fruit-keeper. Vul. On this account, for your sake, Zion shall be plowed as a field, and Jerusalem shall be as a heap of stones.

Notes and various readings on ch. III of Micah. V. 1. Hieron.: *For the residues of the house of Israel*, all except the LXX translated *rulers of the house of Israel*. V. 8. *S. But indeed* etc. Barberinus. V. 12. A., S., *therefore on account of* etc. Eusebius in *Demonstratio evangelica*.

MICAH CHAPTER IV.

3. Heb. LXX, Vul. and their spears. Another, their lances. 11. H. LXX, against a nation. S. Th. ^D upon a nation. Vul. adversus gentem (against a nation). 8. Heb. the place set, daughter of Zion. A. the dark daughter of Zion. S. the hidden daughter of Zion. LXX, the squalid daughter of Zion. Vul. the cloudy daughter of Zion. 11. S. they are gathered. LXX, they have been gathered together.

Notes and various readings on chapter IV of Micah

MICAH CHAPTER V

Notes and various readings on chapter V of Micah

Hexaplo, that is, as if wrongly placed. ^A V. 5. Drusius from the Roman edition. Jerome, however, has it thus: "Where we have placed *primates hominum* (chief men), and in Hebrew it is written NESICHE ADAM, S. (Symmachus) interpreted it as *christos hominum* (anointed of men), Th. (Theodotion) and V ed. (Vulgate edition), *principes hominum* (princes of men), Aquila, grave or appointed men, i.e., καθεσταμένους. But we produce the fuller readings of the three from the Barberini codex." V. 6. Jerome: "Again, in that where I and Aquila translated *in lanceis ejus* (in his spears), so that it is understood, the land of Nimrod; S. translates *ἐντὸς πυλῶν αὐτῆς*, i.e., within her gates, Th. *in portis eorum* (in their gates). V ed., *ἐν ταῖς παραπίξεσιν αὐτῶν* (in their deviations), which we can call *in their spikes*, but in the Hebrew it is set as BAPHETHE." Below, however, Jerome brings forward the full version of Symmachus, such as we have published. V. 7. ^B A., *ὡς ψεκάδες ἐπὶ πᾶν*. From Eusebius, *Demonstratio evangelica*. Barberin, A., *σπόρον*. Th., *χόρτον*. Ibid. A., *ὃς οὐχ ὑπομένει* etc. Eusebius exhibits the reading of Aquila and Theodotion in *Demonstratio*, as above. V. 12. A., *καὶ κληδονίζ-* etc. Barberin.

MICHAH CHAPTER VI

2. Heb. (Hebrew). And the strong foundations of the earth. LXX, and the valleys, the foundations of the earth. V (Version), *ethanim* foundations of the earth. 5. Heb. The rest. Vul. of Setim. LXX, of *schœnis* (rushes). ^C Heb. Vul. *justitias* (justices). S. mercy. LXX, *justitia* (justice). 8. H. (Hebrew). And humble yourself to walk with your God. LXX, and that you be prepared to walk with the Lord your God. Th. and take heed diligently that you walk with Eloaich. V, and to be solicitous. Vul. and to walk solicitously with your God. 9. Heb. S. *clamabit* (will cry out). LXX, *vociferabitur* (will shout). Vul. *clamat* (cries out). 14. Hebr. and your depression in your interior, and it shall lay hold, and shall not bring forth. A. and I will plant in your interior, and you shall be caught, and shall not be saved. S. but also you shall corrupt in your interior, and you shall come, and shall not be saved. LXX, and it shall grow dark in you, and shall decline, and shall not be saved. Vul. and your humiliation in the midst of you: and you shall take hold, and shall not save. 16. Heb. works. A. deeds. LXX, Vul. works. Heb. *Alius* (Another), in their counsels. LXX, in their ways. Vul. in their wills.

Notes and various readings on Chapter VI of Micah

V. 2. Hieron. S. and Th. translated, and the ancient foundations of the earth. But the fifth ed. placed the Hebrew itself, ETHANIM, the foundations of the earth. V. 5. Hieron. For *justitiis* or *justitia* (justice), S. interpreted mercy, and where LXX has *schœnis* (rushes), all have translated the Hebrew SETTIM itself. V. 8. Th., and take heed that you walk with *eloaich*. Thus Martianæus restored it; formerly it was read, with your God, and to be solicitous. V ed., and to be solicitous. Hieron. V. 9. S., *βοήσει* (will cry out). Barberin. V. 14. A., and I shall plant etc. The readings of Aquila and Sym. are displayed thus by the Barberin. V. 16. A., works. Barb. Ibid. Another, counsels. The same.

MICHAH CHAPTER VII

2. Hebr. LXX, Vul. *periit* (perished). The rest, *defecit* (failed). 4. Hebr. their perplexity. *Alius* (Another), their siege. *Al.* (Another), their watch. LXX, their wailings. Vul. their devastation. 11. Heb. statute. S. precept. LXX, law. Th. decree. Vul. law. ^D 12. Heb. fortification. All, fortification, and wall, and siege. LXX, fortifications. Vul. fortified. 18. The rest, forever. LXX, V, in testimony. Vul. beyond. 20. H. of old. LXX, from the beginning. *Al.* (Another), before.

Notes and various readings on Chapter VII of Micah.

V. 2. *Oi loipoi*, *exleloipen*. Barberinus. V. 4. Hieronymus: «*Vastatio tua venit: nunc erit vastitas eorum*, i.e., of the inhabitants, or siege; for *MABUCHA* sounds more like the Hebrew.» Here he no doubt cites the version of other Interpreters without naming them. V. 11. S., Th., *epitagen kai prostagma*. Hieronymus. V. 12. Hieron.: «*MASOR*: which word, if divided into the preposition *MA* and the noun *SOR*, is understood of Tyre; but if it is one word, it signifies a fortification.» Finally, all translated *perioxen* and *periphragman* and *poliorkian* not of Tyre, as the LXX, but as the fortification and circuit of a walled city. Here he no doubt cites the reading of the three. V. 18. *Oi loipoi*, *elasei* etc. We borrow these readings from the King’s codex and from Hieronymus. V. 20. *Allos*, *emprosthen*. Thus some exemplars.

Notes and various readings on Chapter I of Nahum.

V. 1. A., *harma*. Hieron. in his Prologue to Nahum. The LXX interpret *lemma*. A., *harma*. Among the Hebrews *MASSA*., Drusius. V. 2. A. Th. Vul. *et habens furorem*. LXX, *cum furore*. V. 5. Heb. *et conflagravit*. A. *et inhorruit*. S. *et commota est*. LXX, *et contracta est*. Vul. *et contremuit*. V. 6. Heb. *et quis stabit in ira furoris ejus?* A. *quis resistet*... S. *et quis sustinebit iram furoris ejus?* LXX, Vul. *et quis resistet in ira furoris ejus?* Heb. Vul. *effusa est*. A. *conflata est*. S. Th. *stillavit*. LXX, *consumit, sive liquefacit*. V. 8. Heb. *et in inundatione transeunte consummationem faciet loci ejus*. S. Vul. *et in diluvio prætereunte consummationem faciet loci ejus*. A. ...*a consurgentibus*. LXX, *et in diluvio transeunte*... Th. ...*consurgentibus ei*. V. ...*a consurgentibus*. V. 9. Heb. *non consistet bis angustia*. S. *non sustinebit impetum secundum angustiæ*. LXX, *non consurget secunda tribulatio*. Th. *non consurget secunda tribulatio*. Vul. *non consurget duplex tribulatio*. V. 11. Heb. *malum consulens Belial*. A. *malitiam deliberans apostasia*. LXX, *pessima cogitans contraria*. Vul. *malitiam: mente pertractans prævaricationem*. V. 14. Heb. *quia despectus fuisti*. LXX, *quia veloces*. V, *quia contumelia affectus es*. Vul. *quia inhonoratus es*.

[Summary of the notes continues:] V. 6. Hieronymus: «Symmachus has interpreted more clearly: *et quis sustinebit iram furoris ejus?*» And further down: «Moreover, the Hebrew word *IACCUM*, which both A. and the LXX translated, *resistet* etc.» Ibid. A., *synechoneuthe* etc. Hieronymus. V. 8. Hieronymus: «The word *MACOMA*, which we have translated *loci ejus*, all have divided into two parts of speech; so that they turned *MA* into the preposition *de* [from], i.e., *apo*, and interpreted *COMA* as *surgentes* [rising].» Finally Aquila says *apo anistamenon*, i.e., *a consurgentibus* [from those rising]; LXX, *consurgentes*; Theodoret, *consurgentibus ei* [to those rising]; V ed., *a consurgentibus illi*. Only Symmachus agrees with our interpretation, saying: *Et in diluvio* etc. V. 9. S., Th. Hieronymus cites these readings, as we have edited them. V. 14. Hieron.: «V edition, *oti hybristhes*, LXX translated: *quia veloces*, which is read in the Hebrew *CHI CALLOTH*.»

Chapter III of Nahum.

1. Heb. *extorsione plena*. A. *excervatione plena*. S. 1. *crudelitate plena*. S. 2. *membrorum concisione plena*. LXX, *iniquitate plena*. Vul. *dilaceratione plena*.

^B Heb. Prey shall not depart. S. Where there is ceaseless prey. LXX, The hunting shall not be touched. Vul. Prey shall not depart from you.

3. Heb. They stumble upon their corpses. S. And they offend against the bodies of the dead. LXX, And they shall be infirm in their bodies. Vul. And they shall fall in their bodies.

4. Heb. Mistress of witchcrafts. A. S. Possessing witchcrafts. LXX, Leader of witchcrafts. Vul. Possessing witchcrafts.

7. Heb. And it shall be that every one who sees you shall flee from you, and say, Nineveh is laid waste, who shall mourn for her? S. And every one who sees you shall depart from you, and say, Nineveh is dispersed, who shall lament with her? LXX, And it shall be that every one who sees you shall depart from you, and say, Wretched Nineveh, who shall groan for her? Vul. And it shall be: everyone, who shall see you, shall shrink from you, and shall say: Nineveh is laid waste: who shall shake his head over you?

18. Heb. A. S. Th. Vul. Who gathers. LXX, Who receives.

Notes and various readings on Chapter III of Nahum. V. 1. Jerome: Where we have placed "full of laceration," in the Hebrew it is PHEREC MALEA, which A. has interpreted, i. e., full of breaking of the neck. But Symmachus [rendered it] *apotomia*, which we may call full of cruelty or severity. In another of his editions I found *doxopias*, i. e., full of the cutting of flesh, and pieces hacked through the limbs. Ibid. S., where there is ceaseless etc. Jerome. V. 3. S., and they offend etc. Drusius from Jerome. V. 4. A., S., possessing witchcrafts. Jerome. V. 7. S., and everyone who shall see etc. Jerome.

HABACUC CHAPTER ONE

H. Because a work is working in your days, you do not believe when it is told. S. Because a work shall be done in your days, which no one will believe when it is told. LXX. Because I am working a work in your days, which you will not believe, if someone tells it. Vul. Because a work has been done in your days, which no one will believe when it is told. 7. Heb. Its judgment and its exaltation shall proceed from itself. S. It shall judge for itself, and its decree shall proceed. LXX, From itself shall its judgment be, and its assumption shall proceed from itself. Vul. From itself shall its judgment and its burden proceed.

8. Heb. Its horsemen. LXX, And its horsemen shall ride. Vul. And its horsemen shall be spread abroad. Heb. More than wolves of the evening. A. More than leopards of the evening. LXX, Wolves of Arabia. Vul. (Swifter) than evening wolves.

9. Heb. It shall come all for greed. S. All shall come to avarice. LXX, Destruction will come upon the impious. Vul. All shall come for prey. Heb. The opposition of their faces is towards the east. S. The aspect of their face is a burning wind. LXX, Standing against their faces from the opposite side. Vul. Their faces are a burning wind.

11. Heb. A. S. And he shall offend. LXX, And he shall offer propitiation. Vul. And he shall fall. 12. Heb. Art thou not from the beginning, O Lord my God, my holy one? We shall not die, O Lord, for judgment thou hast placed him, and as a rock to rebuke thou hast founded him. A. ... and firm for rebuking thou hast founded him.

him. S. Art thou not from the beginning, O Lord, my God, my holy one? and shall we not die? O Lord, for judgment hast thou set him, and for correction hast thou established him. LXX, Art thou not from the beginning, O Lord my God, my holy one? and we shall not die: O Lord, for judgment thou hast set him, and he has fashioned me to reprove his discipline. Vul. Shalt thou not from the beginning, O Lord my God, my holy one, and we shall not die? O Lord, for judgment thou hast set him: and to correct, thou hast established him.

Notes and various readings for chap. I of Habacuc

HABAKKUK CHAPTER II

^C

5. Heb. And he shall not dwell. S. And he shall not abound [al. prosper]. LXX, he shall bring nothing to an end. Vul. he shall not be adorned.

7. Heb. LXX, and they shall awake. The others, and they shall be sober. Vul. and they shall be roused.

9. Heb. S. Vul. Woe. LXX, o.

11. Heb. For a stone from the wall shall cry out, and a beam from the wood shall answer it. Another, for a stone from the wall shall cry out, as a worm speaking in wood. Another, for a stone from the wall shall shout, and a scarab from the wood shall speak to it. LXX, because the stone from the wall shall cry out; and the wood which is between the joints of the buildings shall answer it. ^D

Heb. And a beam from the wood shall answer to it. A. And a mass from the wood shall answer. S. And a wooden binding of a building shall give a voice. Th. V. Ed. And a binding of wood shall shout to it. Vul. And the wood, which is between the joints of the buildings, shall answer.

15. Heb. O you who drive your neighbor to drink, joining your poison to him. A. ... out of the emission. Barb. from the wasting of your fury. S. ... and emitting without judgment his fury. LXX, O you who give your neighbor to drink a turbid subversion. V. of the unhoped-for subversion of your wrath. Th. ... from the outpouring of your fury. Another, Woe to him who gives his friend to drink a flying whirlwind. Another, Woe to him who gives his friend to drink a turbid ecstasy. Vul. Woe to him who gives his friend to drink, sending his gall.

Heb. their nakedness. A. their nakedness. S. their shame. LXX, their caves.

16. A. and be stunned. LXX, be shaken.

17. A. blood. S. covetousness. LXX, impiety. Vul. iniquity.

Heb. And the spoils of beasts. A. and the spoils of beasts. S. the plundering of beasts. LXX, the misery of wild beasts. V. the desolation of animals.

Heb. shall crush them. A. Vul. shall terrify them. S. shall overcome. LXX, shall terrify you.

18. S. dumb. LXX, deaf.

19. Heb. And every spirit is not in the midst of it. A. ... and every spirit is not in it. LXX, and every spirit is not in it. Vul. and every spirit is not in its bowels.

Notes and various readings on ch. II of Habakkuk.

V. 1. S., as a guard, etc. Jerome, who adds: "For a bulwark and a rock," in whose place Sym. translated it, a conclusion; in the Hebrew is placed MASUR, which Th., a circuit, A. and V. translated as round about.

Ibid. Jerome: "For tablets and box-wood," which is called in Hebrew ALLUOTH, S. translated as pages. Perhaps *aetidas*. But Aquila according to custom translated it *plakas*. LXX, *puxion*, perhaps *puktion*, a book.

Ibid. A., S., running. Barberin.

V. 2. Eusebius in *Demonstr. evang.* p. 277, to Aquila alone, but the Barberinus attributes this to Aquila and Symmachus.

Ibid. A., "if it shall delay," etc. From the same p. 278, as also the following. A., "and the just," etc., where Jerome: "And where the LXX have placed, the just however shall live by my faith, all translated it equally, *shall live by his faith*. Finally Symmachus, translating more significantly, says: *But the just shall live by his own faith*: which is said in Greek: *ho de dikaios te heautou pistei zesei*. (These things are corrupted in the editions, but are restored from Eusebius.) BAEMUNATHO, which is translated *by his faith*, if it had the letter IOD and not VAU at the end, as the LXX supposed, and were read BAEMUNATHI, they would have translated rightly, *by my faith*."

V. 5. S., and he shall not have abundance, i.e., in all things there shall be want, Jerome. The Barberinus has, *eupragesei*.

V. 7. The others, and they shall awake—Barberinus.

V. 9. S., Woe. The same.

V. 11. These come from Jerome, who thus h-

-^Aas interpreted what we have translated: *And the wood which is between the joinings of the buildings shall answer*, for which the LXX have placed: *And the beetle from the wood shall speak these things*, Symmachus has translated more clearly after his manner, *and the bond* etc. [as above in the text]: and these interpretations themselves correspond with Symmachus and our own interpretation; for what is called CHAPHIS in the Hebrew language signifies a piece of wood which is placed to hold the walls together in the middle of a structure; and it is commonly called *imantes* ^B by the Greeks. I have found, excluding the five editions, that is, A., S., LXX, Th., and V., in the Twelve Prophets, two other editions, in one of which it is written: *because the stone from the wall shall cry out as a worm speaking in the wood*, and in another: *for the stone from the wall shall cry out, and the axwaz from the wood shall speak these things*. But Aquila also placed something else than what we have said, *and the mass from the wood shall answer*. Now those two editions by an unknown author are the sixth and the seventh, which Eusebius mentions above v. 4. Regarding the timbers used for the strengthening of the structure of walls, Flaminius Vacca, whom we have published translated into Latin from the Italian vernacular idiom in the *Italian Diary* p. ^C, has this: *I remember hearing from Horatius Marius that, in order to decorate a certain Monastery of Nuns, situated even then in the Forum of Nerva, there were discarded onto the ground certain square peperino stones, and between two squares there were chips on either side, in the shape of a swallow's tail. But, what I wonder at most, Horatius said that they were so sound and intact that they could still be used in work. And no woodworker knows the nature of the wood.* V. 15. Jerome brings forward all these readings likewise in the same place, which it is not necessary to repeat here. But to Aquila for *ekpempseos*, the Barberinus has *speos*, not badly. Ibid. A., *their stripping* etc. Barb. V. 16. A., *and shall be moved*. Barb. V. 17. A., *blood*, perhaps *aĭmas*; so that he expressed the Hebrew word with Greek letters, with the addition of the vowel i after a, as elsewhere. Ibid. A., *and the rest of this verse from the Barberinus*. V. 18. Hieron. V. 19. Hieron.: *Whence also Aquila translates the Hebrew more significantly saying: And the spirit, etc.* ^D

HABAKKUK CHAPTER III

1 Heb. The prayer of Habakkuk the prophet upon ignorances. A. S. V., Canticum... upon ignorances. LXX, and Other, The prayer of Ambacum the prophet with a canticle. Th... for voluntary things. Vul. The prayer of Habakkuk the prophet for ignorances. 2 Heb. O Lord, I have heard thy hearing, and I feared. O Lord, thy work. LXX, O Lord, I have heard thy hearing, and I feared. Other, O Lord, I have heard thy hearing, and I stood in awe. Both, I considered thy works, and I was amazed. Vul. O Lord, I have heard thy hearing, and I feared, O Lord, thy work. Heb. In the midst of years vivify it. A. In approaching years vivify it. S. Within years vivify it. LXX, and Other, In the midst of two animals thou shalt be known. Th. Vul. In the midst of years vivify it. Heb. In the midst of the years thou shalt make it known, in wrath thou shalt remember mercy. LXX, and Other, When the years shall have approached thou shalt be known, when the time shall have arrived thou shalt be shown. Vul. In the midst of the years thou shalt make it known, when thou hast been angry, thou shalt remember mercy. 3 Heb. God shall come from Theman, and the holy one from mount Pharan. A. S. V., God shall come from Theman. LXX, God shall come from Theman, and the holy one from mount Pharan, from a shady thicket. Th. God (al. Eloa) shall come from the south, from mount Pharan. Other, Vul. God shall come from the south, and the holy one from mount Pharan. Heb. V., sela. A. always. S. into the age. LXX, diapsalma. Th. into the end. Other, mutation of the diapsalma. 4 Heb. His excellence covered the heavens, and the earth was full of his praise. A. Th. His excellence covered the heavens, and the world was filled with his glory and his praise. LXX, His virtue covered the heavens, and the earth was full of his praise. Other, The heaven covered the excellence of his glory, and the world was filled with his praise. Vul. His glory covered the heavens: and the earth was full of his praise.

^A 4 Heb. And splendor as light there was, horns from his hand ^B were his. LXX, And his splendor shall be as light, there were horns in his hands. Other, A shining of light shall be to him, horns from his hand exist for him. This last reading the Coislin variant places in the margin for the LXX. ^A Heb. And there was the hiding of his might. A. And he set the hiding of his strength. S. And he set his hidden strength. LXX, and he set a strong love of his power. Other, There is established his glorious strength. Vul. There his strength was hidden. ^B 5 H. To his face shall go pestilence. A. Before his face shall go pestilence. S. Before his face shall go forth death. LXX, And before his face shall go forth a word. Th. A word. Other, Before his face shall go forth ruin. Vul. And death shall go forth before his face. ^C Heb. And a live coal went forth at his feet. A. ... volatile. S. Th. V, a winged thing. LXX, And it shall go forth into the plains at his feet. Other, And at his feet shall follow the greatest of the birds. Vul. And the devil shall go forth before his feet. ^D 6 Heb. He stood and measured the earth: he saw and made the nations tremble; and the mountains of perpetuity were broken, the hills of the age bowed down, his paths were of old. LXX, And the earth was shaken. He beheld, and dissolved the nations; and the mountains were forcibly shattered, the eternal hills melted, his are the ways of eternity. Other, Standing, he measured the earth; having considered, he assessed the nations; and they were shattered, and the mountains shall be broken; the forests of old age shall be humbled, the ways which are from the beginning shall be changed; for his sake the world shall be shaken. Vul. He stood and measured the earth: he beheld and dissolved the nations, and the mountains of the age were broken, the hills of the world were bowed by the paths of his eternity. ^A 7 Heb. For iniquity I saw the tents of Chusan, the curtains of the land of Madian were moved. LXX, For tribulations I saw the tents of the Ethiopians: the tabernacles of the land of Madian shall be struck with fear. Other, I have considered the tabernacles of the Ethiopians, the inhabitants of the skins of Madian shall be troubled. Vul. For iniquity I saw the tents of Ethiopia: the skins of the land of Madian shall be troubled. ^B 8 Heb. Was the Lord angry against the rivers? LXX, and Other, Vul. Was the Lord angry at the rivers, or was your fury in the rivers? Or was your force in the sea? That you shall mount upon your horses and your riding is salvation. Other, Or was your anger in the sea? You ascended upon your chariots; your riding is salvation, [as you went] before. Vul. Or in the sea is thy indignation? Who shall ascend upon thy horses, and thy chariots are salvation. ^C 9 Heb. With stripping shall be stripped your bow, [according to] the oaths to the tribes, the word. LXX, Bending, you shall bend your bow against the sceptres, says the Lord. Other, Your bow was aroused, you have satiated the darts of his quiver. Vul. You shall awaken your bow, [according to] the oaths to the tribes which you have spoken. ^D Heb. Selah. A. Always. LXX, Other, Diapsalma. Heb. Vul. You shall cleave the rivers of the earth. LXX, of the rivers

^B or watercourses you shall scatter, and you shall save the land.

10. Heb. They saw you, ^C the mountains trembled; the passage of waters went by. The abyss gave its sound, the height lifted up its hands. LXX, The peoples shall see you and be in pain: scattering the waters of the course; the abyss gave its voice, the height of its imagination. Other, When you look, the mountains shall be troubled; when your extraordinary rain passes through it, the abyss has resounded more loudly. Vul. The mountains saw you and suffered; the torrent of waters passed by. The abyss gave its voice, the height lifted up its hands.

11. Heb. The sun, the moon stayed in its dwelling house, they shall go in the light of your arrows, at the splendor of your spear’s lightning. LXX, The sun is lifted up, and the moon stood in her order, in the light your darts shall go, in the splendor of the coruscation of your weapons. Other, The bright light of the sun held back; the brightness of the moon stayed; according to the brightness of your darts they shall go, according to the brightness of the lightning of your sword. Vul. The sun and moon stood in their habitation, in the light of your arrows they shall go, in the splendor of your flashing spear.

12. Heb. In wrath you shall tread the earth, and in fury you shall thresh the nations. LXX, In threatening you shall diminish the earth, and in fury draw down the nations. Other, With fury you shall be roused upon the earth; with anger you shall thresh the nations. Vul. In indignation you shall tread upon the earth; in fury you shall strike the nations with stupor.

13. Heb. A. V. You have gone forth for the salvation of your people, for salvation with your Christ. S. LXX, You have gone forth for the salvation of your people, to save your Christ. Th. You have gone forth to save your people, to save your Christ. VI Ed. You have gone forth to save your people through Jesus your Christ. Other, You appeared for the salvation of your people, to save your elect.

14. Heb. You have pierced the head from the house of the impious, stripping the foundation even to the neck, Selah. LXX, You have cast death into the heads of the lawless, you have raised up the bonds even to the neck. Diapsalma. Th. … you have adorned the foundation even to the neck. V Ed. … you have stripped, or made empty, the foundation even to the neck, ^D of the proud, even to the abyss of the sea they shall be submerged. Vul. You have struck the head from the house of the impious; you have denuded its foundation even to the neck.

14. Heb. You have pierced in his rod the head of his powerful ones; they shall be struck with a tempest to scatter me: their exultation is as to devour the afflicted in secret. LXX, You have split in astonishment the heads of the powerful: they shall be shaken in it: they shall open their bridles as one eating a pauper in secret. Other, You have taken vengeance with your power upon the leaders of the sinners; those trusting in their arrogance for the sake of devouring the poor in secret. Vul. You have cursed his sceptres, the head of his warriors, who come as a whirlwind to scatter me. Their exultation is as of him who devours the poor in secret.

Heb. To scatter me: their exultation is as to devour the afflicted in secret. A. To scatter: their exultations to devour the poor in secret. S. Rushing to scatter those who exult to devour in secret. LXX, they shall open their bridles as one eating a pauper in secret.

^A 15. Thou makest thy horses ascend into the sea, troubling much water. Another: Thou didst make thy horses ascend over the seas; the wondrous waters of the abyss were troubled. 16. I was observant, and my belly was terrified at the voice of the prayer of my lips, and trembling entered into my bones, and beneath me my constitution was troubled (S. Th. and beneath me my constitution was troubled). I shall rest in the day of tribulation, to go up to the people of my sojourn. Another: I fixed it, and my bowels were stirred at the voice of thy mouth; trembling entered into my bones; I was troubled within myself; these things thou shalt keep in the day of tribulation, to bring them upon the nation waging war against thy people. 17. Because the fig tree shall not bear fruit, and there shall be no produce in the vines; the work of the olive shall fail, and the fields shall not produce food. The sheep have failed for food, and there are no oxen at the mangers. Another: The fig tree shall not yield its fruit, and in the vines there shall be no produce. The olive shall be as one fading, and the earth shall not bring forth herb; sheep shall fail from the fold, and oxen shall not be at the mangers. 18. But I will exult in the Lord; I will rejoice in God my Savior. 19. The Lord God is my strength, and he will set my feet for perfection; he will make me walk upon high places, that I may win in his song. Another: The Lord my God gave me strength, and set my feet firm, and will make me walk upon the necks of my enemies, having made haste, he rested.

^B Notes and varying readings on chapter III of Habacuc. V. 1. Jerome: [c] et S. and V ed. translated as we did: "for ignorances." Only Theodotion, i.e., "for voluntary [sins]" and for those who sin willfully. This is in order that we might understand that, with the exception of the LXX, no one translated the prayer with the canticle. For in the Hebrew it has AL SEGIONOTH, which is translated as we translated it: "for ignorances." In the Barberini codex, another interpretation of the canticle of Habacuc is brought forward with this note at the end: it does not agree with Aquila, nor with Symmachus, nor with Theodotion. You will therefore inquire whether it pertains to the fifth or the sixth edition. Indeed, it does not agree with the fifth ^D nor with the sixth...

comes, as is clear from the places of these cited above; wherefore, as is always done with the latest of the uncertain Interpreter, we place it before the word, throughout the Canticle. That it is the seventh edition we have little doubt. [Regarding Theodotion, for *involuntariis* ("involuntarily"), we think it should rather be read as *involuntariis*; for the Hebrew *shagah* is derived from *shagah*, which means the same as *ta'ah*, whose first meaning is "he erred"; *involuntarie*, i. e., he sinned through error and imprudence. Thus, the noun is rendered everywhere by the LXX as *akousion*, as in Num. xv, 23, 24; Eccl. x, 5, and elsewhere. Drach.]

V. 2. ^A *Aλ* ("Another"), *at the approach*. From Eusebius, *Dem. evang.*, p. 279. [Regarding Symmachus and Theodotion, Eusebius has not *sed* but *cum*. The Roman edition, from Theodore, also gives *DRACH* to Aquila.]

V. 3. ^B ... has these readings which we borrow from Eusebius, Theodoret, and Jerome; the latter says: "Aquila and Symmachus and the V edition have placed the Hebrew word THEMAN: only Theodotion interpreted what *Theman* means, saying, ELOIM will come from the South, and the holy one from Mount Pharan, in the end." Drusius reads OR, and Eusebius does so too regarding Theodotion.

Ibid. Jerome: "But also what the LXX translated *diapsalma* and we have placed *semper* ("always"), Symmachus has translated *in aeternum* ("for eternity"); Theodotion, *in finem* ("unto the end"); the V edition, the Hebrew word SELA. And this is undoubtedly v. 9 and 13."

Ibid. ... Ex Coislinian manuscript, which contains the Psalms and Biblical Canticles. The Coislinianus, however, has, etc.

V. 4. ^C From Jerome, who adds: "For the word *SAM* relates to the quality of light, and it is placed as being understood, and there."

V. 5. ^D Jerome: "For that which we have translated *mortem* (“death”), in Hebrew three letters are placed, DALETH, BETH, RES, without any vowel: which if read *DABAR*, they mean 'word'; if *DEBER*, 'pestilence', which in Greek is called *loimos*. Finally, Aquila also interpreted it as above, etc., as we said."

Ibid. Jerome: "Where we said: 'The devil will go before his feet,' the LXX translated it otherwise, about which we shall dispute later; Aquila translated *diabolus* as *volatile* ('flying'). But Symmachus and Theodotion and the V edition [translated] *volucrem* ('bird'), which in Hebrew is called RESEPH." Later, however, Jerome says that the Hebrews hold *Reseph* for the devil, who holds principality among others.

V. 15. ^A *exelthes* etc. Eusebius exhibits the reading of Aquila in *Dem. evang.*, p. 188. Jerome, however: "It must be known, as we said above, that where the LXX have put the plural number, so that it may save thy Christs, here it is in the Hebrew *LAJESUA ETH MESSIACH*, which Aquila translated, 'into salvation with thy Christ.' The V edition translated it similarly, 'Thou wentest forth for the salvation of thy people, for salvation with thy Christ.' But Theodotion, truly, as if a poor man and an Ebionite; but Symmachus also, of the same dogma, following a poorer meaning, translated it in a Jewish manner: 'Thou wentest forth for the salvation of thy people, so that thou mightest save thy Christ'; and, 'thou wentest forth to save thy people, to save thy Christ.' I am about to relate an incredible thing, but nevertheless a true one: these semi-Christians translated in a Jewish manner; and the Jew Aquila interpreted it as a Christian. The VI edition, showing the sacrament most manifestly, translates it from the Hebrew thus: 'thou wentest forth' etc." as above.

Ibid. Theodotion, *ornasti* ("thou adornedst") etc. Jerome, who also adds the reading of the fifth edition, as we publish it.

V. ... This reading of Aquila and Symmachus the Coislinian codex brings forward. [This Canticle of Habakkuk, because it differs greatly in the Barberini codex from the Roman and all other editions, as was said in the note to v. 1, we choose to give here in its entirety from it. The Roman edition's notes warn that in one very ancient book, written in larger letters, there are many and significant variations from the first *diapsalma* until the end of the chapter. Which part you may read there, we warn you. Drach.]

SOPHONIAS CHAPTER ONE

5. Heb. and scandals with the impious. LXX, Theodotion, "and the impious shall be weakened." V, "and infirmity with the impious shall fail." Vul. "and the ruins of the impious shall be." Another, "by Moloch." Vul. "in Melchom."

^A

FRAGMENTA EX HEXAPLIS SOPHONIAE

9. In the LXX it is wanting. Vul. "every one that proudly enters."

11. Heb. *Machthes*. A. "into the mortar." *Barb.* A. S. "of the mortars." LXX, "the cut-off one." Th. "in the deep." Vul. *pilæ*.

12. Heb. Vul. "I will search out." The others, "I will avenge." LXX, "I will search out."

15. Heb. "anguish." A. "of misery." LXX, Vul. "of tribulation."

Heb. "a day of tumult and desolation." A. "a day of calamity and misfortune." LXX, "a day of immaturity and destruction." Vul. "a day of calamity and misery."

18. II. "decidedly in haste." A. "in haste" (al. "in anxiety"). S. Vul. "with haste." LXX, "and in haste."

Notes and various readings upon Chapter 1 of Sophonias

V. 5. Hieron.: "What we have rendered in the LXX, 'and the impious shall be weakened,' is added from the translation of Theodotion; for which S. rendered, 'and scandals with the impious,' so that it may be understood, 'shall be gathered,' or 'shall fail.' But V. edited, 'and infirmity with the impious shall fail.' The Barberinus manuscript provides the Greek."

^B V. 11. Hieron.: "The mortar, which is called in Hebrew *MACHTHES*, and by Aquila is rendered, 'into the mortar.'" The Barberinus manuscript has the reading of Theodotion.

V. 12. "The others, 'I will avenge.'" Barberin.

V. 15. "A., 'of misery.'" The same.

Ibid. "A., 'a day of calamity and misery.'" The same.

V. 18. "A., 'in haste,' etc." The same.

SOPHONIAS CHAPTER II

1. Heb. S. "and be gathered." LXX, "and be bound together." Vul. "be gathered."

4. The others, "abandoned." LXX, "plundered." Vul. "destroyed."

5. Heb. "the nation of Cerethim." A. V. "a pernicious nation." S. "a lost nation." LXX, "strangers of the Cretians." Th. "a destructive nation." Vul. "a nation of the lost."

6. Heb. "and it shall be a coast with habitations of shepherds." A. [...] "a rope of beauty" [...] S. [...] "a maritime measure" [...] LXX, "and Creta shall be the pasture of flocks, and a fold for sheep." Vul. "and it shall be the seacoast, the resting-place of shepherds."

14. Heb. "pelicans." A. "pelicans." LXX, "chameleons." Th. "swans." Vul. "the onocrotalus."

Notes and various readings upon Chapter 2 of Sophonias

V. 1. "S., 'and be gathered.'" Barberin.

Ibid. "The others, 'abandoned.'" The same.

V. 5. Hieronymus: "Where we have translated, 'a nation of the lost,' they (the LXX) said, 'strangers of the Cretians,' and what is written in Hebrew as *GOI CHORETHIM*: for *GOI*, i.e., 'nation,' they read *GAR*, which is 'stranger'; and for *CHORETHIM*, which is called 'the lost,' they supposed it to be the name of the island of Crete. In the end, A. and V. ed. translated 'a destructive nation'; and Th., S. also, all of which agree with our interpretation." In previous editions, it was read as "for each" instead of "nation," but Martianæus restored "nation," as the best manuscripts have it.

V. 6. Hieronymus: "Again, where we said: 'And it shall be the seacoast, the resting-place of shepherds,' and all the Interpreters have agreed with this translation; it is written in the LXX, 'And Creta shall be the pasture of the flock, and a sheepfold.' Thus Jerome, who looks more to the sense than the words. The Barberinus manuscript, however, has the readings of Aquila and Symmachus as we have provided."

V. 14. "A., 'pelicans.' Th., 'swans,' Barberinus."

SOPHONIAS CHAPTER III

1. Heb. "Woe to the defiled." LXX, "O illustrious." Another, "Woe, that which rejects."

Heb. "a dove." S. "foolish." LXX, Vul. "a dove."

4. Heb. "light." A. "stunned." LXX, "spirit-bearing" (i.e., having an evil spirit). Vul. "insane."

8. Heb. into plunder. All, for a testimony. Vul. in the future. 9. Then I will turn to the peoples a pure lip. A. Th. Then I will turn to all peoples a chosen lip. S. Then I will turn in the peoples a pure lip. LXX, Then I will turn upon the peoples a tongue for his generation. Vul. Then I will render to the peoples a chosen lip. 10. Heb. From beyond the rivers of Chus [Ethiopia], the children of my dispersals, they shall bring my gift. S. From beyond the rivers of Ethiopia [one] supplicating me, the children of those dispersed by me shall bring a gift to me. LXX, From the borders of the rivers of Ethiopia I will receive in my dispersed ones; they shall offer sacrifices to me. Vul. From beyond the rivers of Ethiopia, there my supplicants, the children of my dispersed [ones], shall bring a gift. 18. Heb. were. A. Some. LXX, Woe. Vul. were.

Notes and various readings on Chapter III of Sophonias

AGGÆUS CHAPTER I

Notes and various readings on Chapter I of Aggæus

AGGÆUS CHAPTER II

Notes and various readings on Chapter II of Aggæus

HEXAPLA OF ZACHARIAH

ZACHARIAH CHAPTER I

ZACHARIAH CHAPTER II

ZACHARIAH CHAPTER III

ZACHARIAH CHAPTER IV

14. Heb. S. Vul. two sons of oil. A. two sons of splendor. LXX, two sons of fatness. Th. two sons of brightness. Notes and various readings on chap. IV of Zechariah. V. 2. Aq. and Symmachus’ readings are held by Barber. V. 7. The same. V. 12. Sept., of the seven [hands]. The same. V. 14. Jerome: "These are the two sons of oil, as Symmachus wished, or of splendor, as he interpreted it." (See Aquila, that is, of splendor, or of fatness, this is, of oil, as the LXX translated it, or of brightness, i.e., of clarity, as Theodotion translated it. See also in his epistle to Nepotianus, vol. IV, p. 255.)

ZECHARIAH CHAP. V

ZECHARIAH CHAP. VI

ZECHARIAH CHAP. VII

7. Heb. and quiet. LXX, and abounding. Another, and rejoicing. Vul. and shall be opulent.

Notes and various readings on Chapter VII of Zechariah. V. 1. Another, of the sixth month. Thus some manuscripts: and it is undoubtedly the reading of another interpreter. V. 7. Another, and rejoicing. So it is read in some manuscripts.

ZECHARIAH CHAP. VIII. 17. Heb. All, Vul. evil. 19. Heb. A. S. Th. The fast of the fourth, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth. LXX, the fourth fast, and the fifth fast, and the seventh fast, and the tenth fast. 19. Hebr. A. S. Th. Vul. the fast of the fourth, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth. LXX, the fourth fast, and the fifth fast, and the seventh fast, and the tenth fast.

Notes and various readings on Chapter VIII of Zechariah. V. 17. Jerome. All, evil. V. 19. A., S., Th., the fast etc. From Theodoret.

ZECHARIAH CHAP. IX. 1. Heb. A burden of the word of the Lord. A. a chariot of the word of the Lord. LXX, assumption of the word of the Lord. 1. Heb. A. Vul. burden of the word of the Lord. LXX, assumption of the word of the Lord. Hebr. and Damascus its rest. A. and in Damascus its rest. LXX, and Damascus its sacrifice. Vul. and Damascus its rest. 2. Heb. and even Hamath shall terminate in it, Tyre and Sidon. S. even Hamath shall terminate in it, Tyre and Sidon. S. even in Hamath bordering, and Tyre and Sidon. LXX, and in Hamath, in its borders, Tyre and Sidon. Vul. Hamath also in its borders, and Tyre and Sidon. 8. Heb. from the army of one passing through. S. impeding the army of one passing through. LXX, an uprising so that it may not pass through. Vul. from those who fight for me coming and going. 9. H. He is humble and riding upon an ass, and upon a colt the foal of an ass. A. He is meek and mounted upon an ass and a foal the foal of an ass. S. he is poor and mounted upon an ass and a foal the foal of an ass. LXX, he is meek, and mounted upon an ass and a young foal. Th. he is obedient and mounted upon an ass and a colt the son of an ass. E. he is poor and mounted upon a beast of burden and a foal the son of an ass. 9. H. He is humble and riding upon an ass, and upon a young ass, the son of asses. A. He is meek and mounted upon an ass and a colt the foal of an ass. S. He is poor and mounted upon an ass and a young foal, the foal of an ass. LXX, He is meek, and mounted upon an ass and a young foal. Th. He is obedient and mounted upon an ass and a young foal, the son of an ass. V. He is poor and mounted upon a beast of burden, and upon a young foal, the son of an ass. Vul. He is poor, and ascending upon an ass, and upon a young foal the son of an ass. 10. Heb. and he shall speak peace to the nations, and his dominion [shall be] from sea even to sea, and from the river even to the ends of the earth. A. S. and he shall speak: peace to the nations, and his authority from the sea to the ends of the earth. LXX, and multitude and peace from the nations, and he shall rule the waters even to the sea and the rivers, the outlets of the earth. 10. Hebr. and he shall speak peace to the nations, and his power shall be from sea even to sea, and from the river even to the ends of the earth. Hebrew inter[preter] and from the rivers to the ends of the earth. A. Vul. and he shall speak peace to the nations, and power from sea even to sea, and from the river (Vul. rivers) even to the ends of the earth. LXX, and multitude and peace from the nations: and he shall rule over the waters even to the rivers, the outlets of the earth. 17. Heb. and new wine. A. and wine. LXX, Vul. and wine.

Notes and various readings on Chapter IX of Zechariah. V. 1. A., chariot of the word of the Lord, as usual. Jerome in Latin only: A., weight and heavy word of the Lord. Ibid. A., and in Damascus etc. Theodoret. V. 2. A., even Hamath. The same. V. 5. Ashkelon, Barber. in marg., Tyre (or Tyrus).

Philosophumena or Refutation of all Heresies

Of the codices brought from Greece in the year 1842 by Mynoides Mynas, sent under public auspices to investigate treasures of this kind, one was neglected and almost despised by the learned men who were examining those deposited with the chief administrator of public instruction. It was indicated in the review inserted into the *Universal Monitor* on January 5, 1844, and repeated by me elsewhere, in these words: "A paper manuscript of cotton, fourteenth century, containing a refutation of all heresies. This work, of an anonymous author, is divided into ten books, but the first three are missing as well as the end." When those codices (except for a few that Mynoides Mynas kept for himself: a transcript of Babrius, Galen’s *Dialectics* edited by him in 1844, and Philostratus’s *Gymnastics*, already, it seems, complete) were brought into the Royal Library, the task was given to me to add a review and concise notice of them to the Catalogue of Supplements. There you have the codex about which we have begun to speak, cited thus: "CCCCLIV. A bombycine codex brought from Greece by Mynas, which contains the Refutation of all heresies of an anonymous author, or rather of Origen, divided into ten books. The first three books and the beginning of the fourth are lacking. This codex seems to have been written by the hand of Michael in the fourteenth century." And I cannot wonder enough that, out of such a great crowd of learned men who handle our codices daily, no one has been seized by the desire to inspect it. Even the first leaf, in which the astrology of the Chaldeans is discussed according to the skeptic philosopher Sextus, would have invited anyone who read it to examine the rest. Thus, the discovery—or rather, the revelation—of this treasure was left to me; a treasure, I say, which, together with Babrius, that most elegant poet, everyone will now count among the rich spoils rescued from the darkness of barbarism by Mynoides Mynas. This is a bombycine codex, square in shape, of 137 folios, written rather carelessly, it seems, at the beginning of the fourteenth century by a certain Michael, who subscribed: [Greek text: χειρὶ Μιχαὴλ ὃς βίβλος τελέσει γράφειν]. It contains the seven latter books of the work written by Origen, which was considered utterly lost after the first book, titled *Philosophumena*, had been torn away from it. Since the author promises at the end of that book that he will explain the opinions and systems of doctrine of the ancient philosophers, it appeared that this work consisted of at least two books. Now, thanks to the benefit of this codex, we possess EIGHT BOOKS OF THE ORIGENIAN WORK, if you except a few gaps at the beginning of the fourth book and toward the end of the tenth. Only the second and third, out of the ten-book work, are still among the lost; and thus it seems possible to understand from our codex that they perished entirely long ago and that there is no hope left that they will ever be found. Indeed, even at that time when it was complete, the first three books were absent from it; this is what I conclude. It is written in quires of seventeen quires containing eight folios each, the first nine of which are indicated simply by letters, the rest by the words "eleventh," "twelfth," etc. The first of these indicators, "I," is seen on folio 13; on folio 5, an ancient Arabic numeral "2" is written: therefore, four folios are missing, undoubtedly of the fourth book, whose surviving first folio is occupied in the middle of a discussion, such that a significant number of pages must have preceded it. It is therefore certain and indubitable that the scribe of our codex did not have the preceding books. Moreover, the fact that he left blank spaces in several places shows that the exemplar was in some places poorly preserved due to age. After folio 132, certain folios fell out, one of which is found at the end of the codex (fol. 137) and was restored by us to its proper place. The Origenian work is followed on fol. 135 recto by some empty and trivial matters of an astrological nature. Origen himself left it attested that such a *oikonomia* of the work was established by him, that in the first four books he would expose and judge the tenets of each sect of the ancient philosophers; in the following five books he would show that the Gnostics and heresiarchs drew their dogmas not from the doctrine of Christ, but from pagan philosophers, by which demonstration they are separated from the name of Christ; finally, in the tenth book, he would repeat the individual chapters of the work in a few words, in the manner of an epitome, and would confirm the reader with a delineation of the truth, as he himself conceived it, after the errors had been refuted. Hence, the double title that is handed down is understood. And indeed in our codex too, the fourth book is subscribed as "Book 4 of the Philosophumena," so that it appears from this alone that the first book, titled *Philosophumena*, is indeed the known and true beginning of the *Refutation of all Heresies*. Yet that very first book has been denied to Origen by some men of great authority. Although now, with the greatest part of the entire work happily rescued from the shadows, hardly any doubt remains about the author, let us nevertheless touch upon the argument brought forward by some, especially Huet, that in the prologue Origen claimed to be a successor of the apostles, when he was never consecrated a bishop, to whom alone that honorable appellation would be suitable. I wish that passage were reread (p. 3, line 63), and I do not doubt that you will immediately understand that Origen is speaking in a general sense, not of himself, to whom moreover the priesthood had been legitimately conferred at Caesarea, although

heretics sometimes approached, and sometimes those from Greek studies, and especially those in philosophy, it seemed proper to examine both the dogmas of the heretics and the things promised by the philosophers concerning the truth, acriter resistente Demetrio. But not even this is necessary to be urged, that he was, as a priest, in a certain way a successor of the apostles: since in that same place Origen uses the term *archiereias* as opposed to the *archiereia* of the Jews; nor is it necessary that he who speaks in this sense of our *archiereia* should himself be an archbishop. It is apparent how weak this negative argument is; but the positive ones are entirely drawn from conjecture, by which others attributed the *Refutations* to Didymus of Alexandria, others to Aetius, others to St. Hippolytus, others to St. Epiphanius, or even to St. Irenaeus himself, of which Father a sufficiently long excerpt is read in our collection. If we were now to begin to examine these conjectures, readers would call out to us, "Water into the sea." We have already demonstrated above that the seven books which we are bringing to light continue, after an interval, the book of the *Refutations*, which title is repeated at the end of the fourth book. This matter having been explained, if in any part of the continuous work we recognize the true and genuine Origen, it will certainly have been demonstrated that ten books were written by him. Immediately, the martyrdom of St. Callixtus the First presents itself, which the author narrates in the ninth book as having been completed a short time after he stayed in Rome: however, it is established that Origen stayed in that city for several years under the supreme pontiff Zephyrinus (whose frequent mention is in that narrative), whom Callixtus succeeded in the pontifical office in the year 217. From this passage of Origen now brought forward, the age of Fuscianus, prefect of Rome, can at the same time be determined, whom Corsinius had assigned by conjecture to the year 178, since it is now understood to have been the year 222. By pursuing this sufficiently long narrative in detail, we could exhibit many most certain indications of Origen, if it were not that those things which are read fully in another place of this very volume would be repeated here quite unnecessarily. Even he who wrote the codex knew that he was copying an Origenian work: for where the dogmas of philosophers or Gnostics are narrated, he almost everywhere added in the margin, in red letters—sometimes black—the name of him whose opinions are referred to in the text; and finally, where that profession of Christian truth is reached by which the work is ended, he places in the margin *Origenes* and *of Origen* (cf. p. 331), although it is not read in the text. Not only is it understood by the thing itself that we possess an Origenian work, but it is also established by the scribe's testimony that it was held and read as Origenian. What of the fact that in the letter inserted by Eusebius in *Ecclesiastical History*, Book VI, chapter 19, Origen wrote: *etc.*? Is this not an argument that the very work is delineated by the hand of Origen? So that we can certainly omit an examination of the Origenian profession of faith placed at the end, whether it agrees with his other writings and the narratives of others: a sort of examination which everyone knows would consume how many pages without any necessity. Nor shall we examine the questions of Le Moyne concerning the book *On the Universe* (b) (which Origen mentions, p. 384, 79); for the fragment which he published and attributed to St. Hippolytus contains nothing of those things which Origen had in mind in the cited passage. But many more and more fruitful questions in history, in philosophy, and in letters are excited by these seven books themselves which we are editing: concerning which questions we shall deal in a more suitable place than in the first edition, in the book which we are preparing to write in French concerning this remarkable work of Origen, which is most useful for every kind of literature. It was our intention at first in this first edition to represent the codex as it was written, with every correction relegated to the bottom margin. But there are such frequent aberrations of the copyists that such a text would very often have hindered the reader and fatigued him with a perpetual annoyance. Besides, in those places where Origen quotes Sextus Empiricus, Plato, Josephus, St. Irenaeus, and others almost word for word, it could clearly be known how many and how great were the faults this work had drawn from the evident carelessness of the copyists. Therefore, it seemed better and more sensible to look to the convenience of our readers as much as could be done without any fault of rashness. Wherever a sentence was restored by a slight change, such as the laws of paleography and the custom of copyists admit everywhere, we have placed the corrected and necessary reading in the text without hesitation, with the reading of the codex indicated below, in such a way that we would nowhere pass over even the most corrupt ones and those arisen from an obvious slip. But wherever there seemed to be a place for doubt, we have brought forward our conjecture in the critical notation. We have experienced, however, that regarding a writer whom you bring to light for the first time, even while reading the final proofs, new corrections are born repeatedly. For this reason, we would have wished to keep the books with us longer to be reread with constantly new care, had not the delegates of the Oxford University Press—men of excellence born for the wise promotion of good letters—wished to bestow upon the literary world this work of Origen, hidden for too long, as quickly as possible. The first book, as was proper, we placed first according to the great edition of the Father Delarue, except for the notation pertaining to the critical matter. We have held to almost the same way in the others, whatever pertained to explanation and to those infinite historical, philosophical, and literary questions sprouting from everywhere; all these things, as I said, we reserve for another more suitable place. You, however, kind reader, concerning this most precious Origenian work happily brought to light after so many centuries, besides the reverend gentlemen of the delegates of the Oxford University Press, will give thanks to the most ingenious man, who, wisely moderating our scholastic affairs, commanded that ancient monuments be searched for or listed in catalogs throughout all Europe, Abel Villemain, and the happy discoverer of the codex, Mynoidas Mynas; finally, we ask that you take our labor, such as it is, in good part. I wrote at Paris on the Kalends of December, 1850.

(Prefixed to Fascicle II.) When, eight years ago, I explained in the Göttingen Literary Notices (a) the work inscribed *Origen's Philosophumena, or Refutation of all Heresies*, which was then first brought to light by that most learned man Immanuel Miller from a Parisian codex that had been brought from Greece a short time before, and strove to prove that it was written not by that greatest doctor of the Alexandrian Church, but by Hippolytus, toward the end of my short commentary I promised a new critical edition to be adorned by the shared studies of Schneidewin, my very close colleague, and myself. Having approached the matter with no small ardor of spirit, we labored for several years at the difficult task, again and often reconsidering and examining the book together, amending the text by common counsel, and illustrating it with a Latin version and notes. Our work, however, for reasons that would take too long to enumerate, progressed more slowly than we wished, so that when Schneidewin was snatched away from both his letters and his friends by an unexpected and premature death nearly three years ago, not yet half of the entire book had been put into type. Bereft by this sad event of a most skillful and most missed colleague in the work, and having lost in those same days as well the most benevolent patron and helper of these studies of ours, Karl Friedrich Hermann, a man of immortal memory, I then took care to have the first fascicle of this book published so that the project would not grind to a halt; and while I strove to promote the matter as best I could by my own strength, I appealed in prayer to Christian Petersen, a professor at Hamburg and my beloved relative, to be willing to assist me with his kind counsel and aid in completing the work. Since he, with the greatest humanity and benevolence toward me, did not fail my request, I hoped that the second part of the book would also emerge from the press in a short time. But the result was otherwise than expected. Hindered by a lengthy illness, which prevented me from fulfilling my promise until now, I am at last, after various mishaps, sending into the public sphere a work finally brought to completion, which I vehemently desire our readers to receive with equal favor and kindness. I cannot, however, let the occasion pass without publicly offering my greatest thanks to all the most learned men, whom I hold in the highest regard, who assisted me in editing this book both with counsel and with the work itself most willingly and diligently, especially Christian Petersen, a dearest friend, and Hermann Sauppe, a very close colleague; the former checked and corrected the last part of the book with me most accurately and never failed me as an associate in the work, while both of them, by diligently perusing the individual sheets as they were printed, corrected many errors, proposed most elegant emendations of the text, and added excellent notes to explain the author’s meaning. With these brief words on the manner in which this book was composed, there is no reason for me to add much concerning the plan of this new edition. Regarding the inscription which we have prefixed to the book, having once spoken of it briefly in the Göttingen Literary Notices, I shall now argue at greater length and more fully in another place. In reviewing the author’s words, we proceeded from the foundational Oxford edition of Im. Miller—whose pages, as cited by us often in the annotations, we have marked—and diligently examined whatever was either publicly commended to the learned world in printed books or privately proposed to us by custom of speech or letters for the sake of emending the text by that most deserving primary editor and other learned men, among whom I gratefully name Bernays, Bunsen, Roeper, and R. Scott. Furthermore, we gave the greatest effort to restoring the discourse to its native truth and sincerity by investigating and comparing the sources from which our author drew, by conferring his words with one another, and by exploring his true meaning. We have therefore removed six hundred scribal errors, with which the book was filled in countless places, and filled many lacunae; emendations that were less than certain we either relegated to the notes or indicated by the Latin version, while places corrupted beyond hope of restoration we preferred to leave untouched rather than to destroy them by too eagerly undertaking the risk of emending them. The version, the final part of which from the end of the seventh book was composed by me alone after Schneidewin’s death, we have judged should be joined to the text in place of a commentary; therefore, we have not labored so much to translate with elegance as to translate the Greek accurately and word-for-word. The annotations, however, with which we might explain the book, we have sprinkled in only very rarely, thinking it sufficient to have cited those places of our author or of other writers which contributed to illustrating the matter. The indices, with which I have equipped the work, were for the most part written with the care and skill of the most learned Dr. Müldener of Göttingen, whose excellent work we have already used in noting typographical errors. I wrote this at Göttingen, August 30, 1859. *[a] Göttingische gelehrte Anzeigen. Year 1851. Issues 152–155. pp. 1513–1550. Hippolytus Bishop and Martyr, Refutation of all Heresies, ten books which survive. Edited, translated into Latin, with notes added by Lud. Duncker and F. G. Schneidewin, professors at Göttingen. Fascicle I, Göttingen, printed by the Dieterichian press. 1856; the work, following the death of Schneidewin, was completed by Ludwig Duncker and published in 1859.*

M Millerus in the princeps edition of Oxford; Paris Codex II, containing IV–X of our work; Barberini Codex L; Medicean Codex O; Ottobonian Codex T; Turin Codex containing Book 1 of our work. Chapter. Page. Preface: Thales, Pythagoras, Empedocles, Heraclitus, Anaximander, Anaximenes, Anaxagoras, Archelaus, Parmenides, Prepon, Carpocrates, Cerinthus, Ebionites, Theodotus, Melchisedeciani, Nicolaus, Cerdon, Apelles, Docetae, Leucippus, Monoimus, Democritus, Xenophanes, Tatianus, Hermogenes, Ecphantus, Quartodecimans, Hippo, Montanists (Maximilla, Priscilla), Socrates, Eucratitae, Plato, Aristotle, Stoics, Epicurus, Academics, Brahmins, Druids, Hesiod, Astrologers, Astronomers, Arithmeticians, Frontispieces, Magicians. Recapitulation. Astrotheosophists, Hebdomadarii, Egyptians, Naassenes, Peraetae, Sethians, Justinus, Ptolemaeus, Marcus, Basilides, Saturnilus, Marcion, Simon Magus (Apsethus), Valentinus, Valentinians, Secundus, Epiphanes, Noetus, Heraclitus, Callistus, Elchasaites, Jews, Essenes, Pharisees, Sadducees, Philosophers, Naassenes, Peraetae, Sethians, Simon Magus, Valentinus, Basilides, Justinus, Docetae, Monoimus, Tatianus, Marcion, Cerdo, Apelles, Cerinthus, Ebionites, Theodotus, Melchisedeciani, Phrygians (Montanists), Noetus, Callistus, Hermogenes, Elchasaites, Jewish Chronology, The Doctrine of Truth, Epilogue.

REFUTATION OF ALL HERESIES, BOOK I

^A These things are contained in the first book of the refutation of all heresies: What were the opinions of the natural philosophers, and who these were; and what were the opinions of the moral philosophers, and who these were; and what were the opinions of the dialecticians, and who the dialecticians were.

The natural philosophers, then, are Thales, Pythagoras, Empedocles, Heraclitus, Anaximander, Anaximenes, Anaxagoras, Archelaus, Parmenides, Leucippus, Democritus, Xenophanes, Ecphantus, Hippo.

The moral philosophers: Socrates, pupil of Archelaus the natural philosopher; Plato, pupil of Socrates—this man blended the three philosophies.

The dialecticians: Aristotle, pupil of Plato; this man established the dialectic art. The Stoics are Chrysippus and Zeno.

Epicurus attempted a doctrine almost contrary to everyone. Pyrrho the Academic; this man asserts the incomprehensibility of all things. The Brahmins are among the Indians; the Druids among the Celts; and Hesiod.

^B No fable of those who are called philosophers among the Greeks is to be rejected. For even their incoherent dogmas must be regarded as trustworthy because of the surpassing madness of the heretics, who, on account of their silence and the fact that they hide their secret mysteries, have been thought by many to worship God. We have long ago set forth their dogmas moderately; not by expounding them in detail, but by refuting them in general terms, having judged their mysteries ^C not worthy to be brought into the light, so that, having set forth their opinions through enigmas, they might, out of reverence—lest when their secret things were dragged out into the open by us we should demonstrate them to be atheists—desist somewhat from their irrational opinion and impious endeavor. But since I see that they do not reverence our moderation, ^D nor consider how God is patient while He is being blasphemed by them, so that the shame...

not even considering that God is long-suffering while being blasphemed by them, so that they might either feel shame and repent, or, by persisting, be duly judged—constrained, I proceed to reveal their secret mysteries, which they hand down to the initiates with great confidence, not confessing them before they have held the person in suspense for a time, made him blasphemous toward the truly existing God, and seen him burning with curiosity for the promise. And then, when they have tested that he is bound by the chains of sin, they initiate him, handing down the fulfillment of evils, having bound him with oaths not to divulge them nor to share them with just anyone, unless he has likewise been enslaved; once he has been so delivered, an oath is no longer necessary. For he who has endured suffering and receiving their perfect mysteries will be sufficiently bound by the very act, both for his own conscience and to prevent him from divulging it to others. For if he were to divulge such wickedness to any human being, he would neither be counted among men nor deemed worthy to behold the light, if indeed not even irrational creatures attempt such wickedness, as we shall say when we come to those places.

But since reason compels us to embark upon the deep abyss of this narrative, we do not think one should keep silent, but rather, having set forth the doctrines of all in detail, we shall omit nothing. It seems good, even if the discourse should be long, not to weary. For we shall leave behind no small aid for human life so that men may no longer wander, once everyone sees openly their clandestine and secret orgies, which they store up and hand down only to the mystics.

These things, however, no one will refute except the Holy Spirit which is handed down in the Church, which the apostles, having received it first, imparted to those who rightly believed. We, being their successors and partakers of the same grace, high-priesthood, and teaching, and accounted guardians of the Church, do not "sleep with an eye of slumber" [Ps. 120:4], nor do we keep silent the right word; rather, we do not weary of working with every soul and body, attempting to repay worthy things worthily to God, our benefactor, and not even thus rewarding Him according to His merit, except that in the matters entrusted to us we do not slacken, but fulfill the measures of our own season, and impart to all without stint whatever the Holy Spirit will provide; not only bringing into the light through refutation that which is foreign, but also whatever truth, having received it by the grace of the Father, has ministered to men, these things we denote by word and, making them attested by letters, we proclaim without shame. In order, therefore, as we said before, that we may demonstrate them to be atheists in sentiment, in way of life, and in deed, and [to show] whence their attempts have originated, and that nothing [is theirs] from...