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THE BOOK OF WISDOM

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UNIVERSITY,
a rrroRWy

London

HENRY FROWDE ~ .

*
OXFORD UNIVERSITY PRESS WAREHOUSE

: 7 PATERNOSTER ROW

FS

SOOIA SAAQOMON

THE BOOK OF WISDOM aa

THE GREEK TEXT, THE LATIN VULGATE

AND

THE AUTHORISED ENGLISH VERSION :

WITH AN INTRODUCTION, CRITICAL APPARATUS
AND A COMMENTARY
“

BY

WILLIAM J. DEANE, M.A.

; quest | . : AABN

: UNIVERSITY

NS urFroR se ;
P Oxford R
ie AT THE CLARENDON PRESS

boa

1881

[ All rights reserved }

RY char

PREFACE.

WuEN I turned my attention many years ago to the Book of Wisdom, there was no Commentary
in the English language that treated fully of this work, save that of Arnald. This was copious
indeed, but cumbersome and often speculative and uncritical. I felt also the want of some better
revision of the text than was offered by the editions of the Septuagint usually met with in England.
Even Tischendorf, who had sung the praises of his Sinaitic Codex far and wide, had made scarcely
any use of this MS. in his own editions of the Septuagint, contenting himself with noting the
variations of the Alexandrian and the Codex Ephraemi rescriptus. Taking the Vatican text as a
basis therefore, I collated it with the Sinaitic and the other uncial MSS., and with the cursives
given in Holmes and Parsons’ work, with occasional reference to the Complutensian and Aldine
editions. It was not till my own collation was just completed that I became acquainted with
Fritzsche’s Libri Apocryphi Veteris Testamenti, a work of the utmost value, though not quite free
from mistakes in recording the readings both of the Vatican and Sinaitic MSS. These errors have
been noted by E. Nestle in an appendix to the last (eighth) edition of Tischendorf. In confirming
the text by reference to the Fathers, I have derived great assistance from Observationes Criticae in
Libr. Sap. by F. H. Reusch, who has carefully noted the passages of the Book quoted by early writers.
Walton's Polyglot has provided me with the Armenian, Syriac, and Arabic versions. For the sake
of comparison I have printed the Latin Vulgate, and the so-called authorised English Version, in
parallel columns with the Greek. The former is particularly interesting as containing many
unusual words or forms, which are duly noted in the Commentary. In elucidating the text I have
endeavoured to give the plain grammatical and historical meaning of each passage, illustrating
it by reference to the writings of Philo, Josephus, the Alexandrian writers, and early Fathers; but
I have been sparing of quotations from Christian authors, not from want of materials, but because
I did not wish my work to assume an homiletical form, or to be burdened by reflections which an
educated reader is able to make for himself.

vi PREFACE. SS. ae

The importance of the Septuagint in the study of the New Testament cannot be overrated ;
and I trust it will be found that I have not often omitted to note passages and words in the Book
of Wisdom which illustrate the writings of the later Covenant. Many statements and allusions —
in the Book are confirmed by traditions found in the Targums: these have been gathered from
the works of Dr. Ginsburg and Etheridge. In preparing the Commentary great use has been 5

made of the works of C. L. W. Grimm and Gutberlet; the former is too well known and appreciated

to need commendation; the latter is useful, and the writer’s judgment can be trusted where it is :
uninfluenced by the desire to condone the mistakes and interpolations of the Latin Vulgate. The
great Commentary of Cornelius a Lapide has of course been constantly consulted. The Rev.

Canon Churton kindly permitted me to inspect his MS. when my own notes were almost com- __

pleted; and I have availed myself of his paraphrase in some few passages. Dr. Bissell’s work
reached me only as my own pages were passing through the press; but it does not afford any new
light on obscure passages, and seems to be chiefly a compilation from German sources.

Viewing the Book of Wisdom as an important product of Jewish-Alexandrine thought, it
seemed desirable to offer a brief sketch of the course taken by Greek philosophy in discussing the
momentous questions with which it attempted to cope. An effort is made to define the position
occupied by our Book in the Jewish-Alexandrian school, and some notion is given of the influence
exercised by that phase of thought on the language, though not on the doctrine, of Christianity.
The later development of this school, which led to many fatal errors, is barely noticed, as being
beyond the scope of this work, which aims only at affording a help to the student of the period
immediately antecedent to Christianity.

CONTENTS.

1. THe Book oF WISDOM: ITS CLAIMS ON ATTENTION. 2. SKETCH OF THE PROGRESS
or Greek Paitosoppy. 3. THe JewisH-ALEXANDRIAN Puitosopny. 4. Its

INFLUENCE ON THE THEOLOGY OF THE NEw TESTAMENT . s : : ’

Tirte. Puan. Contents

LANGUAGE AND CHARACTER .

PLACE AND DATE OF Composition. AUTHOR . : ‘i ‘

History. Avruority. ReELatTion TO THE CANON OF SCRIPTURE

Versions, Epirions, AND COMMENTARIES

PROLEGOMENA.

1, The Book of Wisdom: its claims on attention.—2. Sketch of the progress of Greek Philosophy.—3. The Jewish-
Alexandrian Philosophy.—4. Its influence on the Theology of the New Testament.

1. THE Book of Wisdom has many claims on our
attention and respect. "Whatever views we may adopt
as to its date and author (matters which will be dis-
cussed later), we may confidently assert, that, occupying
that period between the writing of the Old and New
Testaments, when the more formal utterances of the
Holy Spirit for.a season had ceased to be heard, and,
as far as remaining records attest, God had for the time
ceased to speak by the prophets, it possesses an absorb-
ing interest for every student of the history of Christi-
anity. In conjunction with other writings of the same
period, this Book exhibits the mind and doctrine of the
Jews, the progress of religious belief among them, and
the preparation for Christianity which was gradually
being effected by the development of the Mosaic creed
and ritual. The gap between the two covenants is here
bridged over. Herein is presented a view of the Hebrew
religion, definite and consistent, which may well be re-
garded as a necessary link in the chain of connection
between the earlier and later revelations, Nowhere else
can be seen so eloquent and profound an enunciation
of the faith of a Hebrew educated away from the iso-
lating and confining influence of Palestine, one who
had studied the philosophies of East and West, had

learned much from those sources, yet acknowledged and
exulted in the superiority of his own creed, and who,
having tried other systems by that high standard, had
found them to fail miserably. Nowhere else can be
read so grand a statement of the doctrine of the im-
mortality of the soul as the vindication of God's justice.
The identification of the serpent who tempted Eve with
Satan, the reference of the introduction of death into
the world to the devil, the typical significance assigned
to the history and ritual of the Pentateuch, the doc-
trine of man’s freedom of will exerted in bringing upon
himself the punishment of his sins, and the sure re-
tribution that accompanies transgression,—in treating
of all these subjects, the Book is unique among pre-
christian writings, and its neglect or omission cannot
be compensated by any other existing work.

It is remarkable how greatly this Book has been
disregarded in England. While the Fathers have
quoted it largely and continually, while commentators
in old time delighted in plumbing its depths and in
finding Christian verities underlying every page, while
in later days Germany has poured forth a copious stream
of versions and comments, England has been till lately?
content with the single work of R, Arnald, and has

1 Lately the Rev. J. H. Blunt has published The Annotated
Bible, London, 1879, vol. ii of which contains the Apocrypha, and

*"

the Rev. W. R. Churton has prepared an edition of the Book of
Wisdom for the Society for Promoting Christian Knowledge.

B
=

“
4

left the Book unstudied and uncriticized. Familiar
as some of its chapters are to all English churchmen
from their forming some of the daily and festival lec-
tions in the Calendar, no student of Holy Scripture has
seemed to think the Book of Wisdom worth serious
labour, and it has been left for other nations to bestow
upon this remarkable work that diligence which it
deserves and will well repay.

2. Before entering upon an examination of the text
of the Book of Wisdom, some preliminary inquiries are
necessary for determining its place in the history of
religious development and its connection with preceding
and subsequent systems. If, as we shall show reason
hereafter for asserting, the work was produced at Alex-
andria, and is a genuine offspring of the Jewish-Alex-

~ andrian school which took its rise in that celebrated
centre of commerce and philosophy, a short space must
be devoted to an investigation into the origin, tenets,
and influence of that school. To trace at length its
effects in producing gnosticism and other heresies in
Christian times is beyond the scope of this outline,
which aims only at recording its rise, and making a
brief examination of the question, whether the Gospel
owes any of its doctrines to this system.

If we make a distinction between Theology and
Philosophy, we must say Theology has to do with
faith, Philosophy with research. Philosophy claims to
systematise the conceptions furnished by Theology and
Science, and to provide a doctrine which shall explain
the world and the destiny of man’. The basis of Theo-
logy is revelation; this principle Philosophy ignores,
and casting away the help thus offered endeavours and
claims to elucidate the phenomena of the universe by
analysis and generalisation.

Let us see first what progress the purely heathen

THE ‘BOOK OF WISDOM.

Greek Philosophy made tvwkrds vise the
problems of being, and next how it fared when |
bined with a belief in revelation. Ri

The history of Greek Philosophy may be divic
into three periods, the Pre-Soeratic, the Socratic, a1
the Post-Socratic?. ;

around ikea by the agencies of the deities in Rie: m
the poets had taught them to believe.

became in their view the cause of life and power, — ne
the substance, as it were, of which all phenomena were —
only the modes. The utmost development at which
these Physicists arrived was to endow this primary _
element, be it air or other substance, with intelligence, —
making it in fact equivalent to a soul possessed of
reason and consciousness. Anaximander (B.c. 610)
held that ‘The Infinite’ (75 dreipov) was the origin of —
all things. What he meant exactly by thistermitis
perhaps impossible to discover ; but being a mathema-
tician, and ‘prone to regard abstractions as entities’ = =
he was led to formulate a ‘distinction between all
Finite Things and the Infinite All*’ But this ‘Tufinite —
All’ was not developed into the idea of Infinite mind —
till the school of the Eleatics arose. zy
Meantime the interest of the history centres itself
upon the mysterious and justly celebrated Pythagoras,
the great founder of the Mathematicians. He was a
lover of Wisdom for its own sake, not for the practical _
purposes to which it may be applied; hence it was
perhaps that he adopted the study of numbers as best
able to draw the mind away from the finite to the

= aft ine hen 4 Ss
ae : oP
wy,

1 Lewes, Hist. of Philosophy, I, xviii. ed. 1867. In the follow-
ing brief sketch of Greek Philosophy I have chiefly followed
Mr. Lewes.

2 Zeller, Die Philosophie der Griechen, i. 111 ff.

3 'O rijs ro.adrns dpxnyos pirogopias, Aristot, Met. A. c, 3.

Thales is considered to have been born about 8.0. 636. Ritter,

Hist. of Ancient Phil. i. bk. ITI. chap. 3. pp. 195, ff. Eng. trans,

Mosheim’s trans, of Cudworth’s Intell. Syst. i. pp. 35, 147-
* Lewes, Hist. of Philos. i. 15.

infinite, from the sensible to the ineorporéal. Tn them
_he saw the principles of things, the cause of the material

existence of things’, All numbers resolve into one:

all parts can be reduced to unity. All that we see

around us are only copies of numbers, and numerical

existence is the only invariable existence. And as this

is the farthest point to which we can conduct our
speculations, One is the infinite, the absolute, the dpy7
which is the object of the philosophers’ search. We
must remember that with Pythagoras numbers were
not, as with us, mere symbols, but real entities?; we
can thus readily conceive the meaning of his little-
known theory. The doctrine of the transmigration
of souls attributed to him is based on the same prin-
ciple. The soul is One and perfect. Conneeting itself
with man it passes into imperfection; and according
as one or other of its three elements, voiis, Gpyy, Oupis,
rule, so is the man’s scale in creation, rational, intelli-
gent, sensual, so are the bodies which it may succes-
sively inhabit ; but these changes are merely phenomena
of the monad, the one invariable essence.

Unsatisfied with the answer to the problem of exist-
ence given by others, Xenophanes (B. c. 616) fixing his
gaze on the vast heavens determined that the One is
God’, The position which he maintained is found in a
couplet of his which has been preserved * :

Els Oeds & re Oeoiot xat dvOpmroor péyoros,
ovre Seuas Ovyrviow dpotios obre vénua.

He may be considered the apostle of Monotheism, the
teacher, amid the corruptions of the prevalent belief
in multitudinous gods, of a faith in one perfect Being,
though he could not tell who or what this being was,
and looked upon all things as manifestations of this

one self-existent, eternal God. His Monotheism was

in fact Pantheism. But his speculations opened the

way to scepticism, led men to think that nothing could
be known as certain.

Parmenides * (B.c. 536) followed in his train, affirm-
ing that the only truth is obtained through reason with-
out the aid of the senses, and that nothing really exists
but the One Being. These two distinct doctrines, the
latter of which was but little in advance of his pre-
decessors, compose his system. This was supported by
his pupil and friend Zeno of Elea (B.c. 500), the
inventor of Dialectics, who, indeed, added nothing new,
but contributed a mass of arguments, sophisms, and
illustrations, many of which are more ingenious than
solid, but which are valuable and interesting as being
the earliest instances of that formal logic which plays
so important a part in all subsequent discussions.

The immediate precursors of Socrates and his school
were the Sophists, but the intermediate tenets of some
other philosophers, especially of Democritus and Hera-
clitus, the so-called laughing and weeping philosophers,
demand a passing notice. The men themselves may be
mythical, but there is a germ of truth in all myths,
and the story of these two represents doubtless a real
step in the progress of inquiry. Heraclitus (B.c. 503)
rejected the idea of reason being the sole criterion of
truth, and held that the senses rightly educated are
never deceived. Error springs from the imperfection of
human reason, not from the falsity of the information
or ideas derived from sensation. Perfect knowledge
dwells with the universal Intelligence, and the more a
man admits this into his soul, the more secure is he from
error. The principle of all things is Fire, ever changing,
moving, living, and out of the strife of contraries pro-
ducing harmony. Democritus too (B.c. 460) upheld
the truth of sensation, but sensation controlled by
reflection (8:dvora)* ; and he was the first to answer the
question of the modus operandi of the senses by the sup-

1 Tods dpiOpods elva ris ovcias. Aristot. Metaph. i. 6. ap,
Lewes, i, p. 28; Grote, Plato, i. pp. 10, ff. (ed. 1865); Mosheim’s

_ Cudworth, i. pp. 567, 570, notes.

® See the point argued against Ritter by Lewes, Hist. of Phil.

i pp. 30, fh

3 Td & eivai gna tov edv. Aristot. Metaph. i. 5; Mosheim’s
Cudworth, i. pp. 580, ff.
* Xenoph. Colophon. Fragm. illustr. 8, Karsten.
5 Mosheim’s Cudworth, i. pp. 592, ff.
* Lewes, i. p. 98.
B2

—

24
a

position, that all things threw off images of themselves
which entered the soul through the organs of the body.
The primary elements were atoms which were self-
existent and possessed of inherent power of motion,
from which the universe received its form and laws.
The notion of a supreme Being to control these elements
is foreign to his system, which is the merest ma-
terialism ; destiny, to which he attributed the forma-
tion of things, being a term used to cloke ignorance,
Differing somewhat from former philosophers, Anaxa-
goras, while holding that all knowledge of phenomena
came from the senses, regarded this information as
delusive because it did not penetrate to the substance
of things, and needed reason to correct it; and as
regards cosmology, he taught that creation and de-
struction were merely other names for aggregating or
decomposing pre-existent atoms, the Arranger being
Intelligence, voids, the Force of the universe, not a
moral or divine power, but an all-knowing unmixed
and subtle principle’. This principle Empedocles con-
ceived to be Love, which was opposed by Hate, who
however operated only in the lower world, for the one
supreme power, which he termed Love, was a sphere
above the world, ever calm, rejoicing, and restful.
These forces are in some sort identical with good and
evil; and it is the struggle between these powers that
causes individual things and beings to come into exist-
ence, Hate separating the elements which are combined
by Love into one all-including sphere.

To this period of Greek Philosophy belong the
Sophists.

The Sophists did not form a school or sect*. They
taught the art of disputation, how best to use language
so as to convince and persuade; but they were the
natural successors of preceding speculators. Thought
is sensation, said one*, ‘man is the measure of all

THE BOOK OF WISDOM.

things,’ human knowledge is relative, truth is sub-
jective ; therefore a wise man will regard all truth as
opinion, and study only how to make what he considers
true or expedient acceptable to others. It is easy to
see how such sentiments might be perverted to the —
overthrow of morality, and hence we can understand |
the reason why Plato and others regarded the Sophists —
with such repugnance ; but there is little evidence to
show that the teachers who had the name ever pushed
their opinions to such dangerous consequences. ae
To contend against these unsatisfactory sceptics am
opponent arose who in most respects was a perfect ;
contrast to them. In his abnegation of self, in his
contempt for riches and honours, in his denunciation of =
abuses, in his proud humility, Socrates (B.c. 469) con-
tradicted their most cherished principles and assaulted
their most esteemed practices. No flow of words could
persuade him to act contrary to his sober convictions ;
no arguments, however speciously propounded, could
confuse his sense of right and wrong; no spurious
wisdom could withstand his subtle questioning. To
make him the model of a sophist leader, as Aristo-
phanes has done in his Clouds, is to confound his
method with his principles. If his method was, in
some sort, sophistical, his object was quite distinct from —
that of the Sophists; for while they gave up the 4 o
pursuit of abstract truth as hopeless, he never ceased
his quest for it, showing men how ignorant they were
of real knowledge and aiding them in its acquisition.
But he founded no school, never set himself up as
a teacher, left no system of philosophy behind him, — ;
Physics he early surrendered as incapable of satis- =
factory solution ; and he turned his attention to Ethics,
and the right method of inquiry. In the latter subject
he is properly judged to be the inventor of two im-
portant processes, Inductive reasoning and Abstract

* Lewes, i. pp. 78, 79,83; Maurice, Ment. and Mor. Phil. pt. I.
chap. vi. § 3.

? For the fairest view of the Sophists see Grote, Hist of Greece,
viii. 463 ; Lewes, pp. 105, ff.; Maurice, Philosophy, pt. I. chap. vi.

div. ii. § 1.
3 Protagoras, Ritter, pp. 573, ff; Mosheim’s Cudworth, lib. II.
cap, iii,

- PROLEGOMENA, 5

definition’; by the first of which ‘he endeavoured
to discover the permanent element which underlies the
changing forms of appearances and the varieties of
opinion ; by the second he fixed the truth which he
had thus gained.’ It was a great step to force men to
free the mind of half-realised conceptions and hazy
notions, and to see clearly what a thing is and what it
is not. And this is what the method of Socrates
aimed at effecting. That it led to the common error
of mistaking explanation of words for explanation of
things is as true of the ages since Socrates as it was
then?. In his ethical deliveries he seems to have been
somewhat inconsistent, maintaining at one time that
virtue is knowledge, vice ignorance, and at another
that virtue cannot be taught, and yet again that it is a
matter of practice and natural disposition®. But he
always affirmed that man had within him a faculty
that discerned right from wrong; he upheld the su-
~premacy of conscience; he considered that happiness
consisted in knowing the truth and acting in accord-
ance with it. The immortality of the soul, a doctrine
so beautifully propounded in his last discourses, rested,
in his view, on the beneficence of Divine Providence +.
In his own profoundly religious mind that a voice
divine (Sazévdy 7) should seem to utter warnings and
advice, is what we might have antecedently expected °.

The method of Socrates was followed in a greater or
less degree by other philosophers who have been dis-
tinguished as founders of three Schools, the Cyrenaic
terminating in Epicurism, the Cynic combining to
form Stoicism, and the Megarian, which contributed
an important element to the speculations which in
later times found their home at Alexandria °.

But the real successor of Socrates is Plato, his pupil,

friend, and biographer. To give an accurate description
of Plato’s many-sided philosophy would be a difficult
matter in any case; in this present necessarily brief
sketch it is impossible. Only a few salient points can
here be indicated—opinions rather than a system being
enunciated. And even this is only partly feasible, as
he so often changes his opinions, refutes at one time
that which at another he had maintained, implies
doubts where he had previously stated certainties,
repudiates the process which he himself often has
adopted, that we are seldom sure, when we produce
the views set forth in one Dialogue, whether they have
not been modified or denied in another. One thing
however is well assured, and that is, that in his search
for truth he was severely logical. Universal proposi-
tions, abstract terms, were the materials with which
he worked, and to discover these was the aim of all
his teaching. To attribute to these general notions,
or ideas, a substantive existence, to consider them not
merely conceptions of the mind, but entities, nowmena
of which all individual things were the phenomena’, is
simply an explanation of a difficulty for which he was
indebted to his imaginative faculty. The soul, in his
grand view, was always immortal, and before it became
clogged with the body had seen Existence as it is, and
had had glimpses, more or less perfect, of those ideas,
those great realities, of which material things were the
defective copy. Man’s knowledge is a reminiscence of
the verities seen in the disembodied state: sensation
awakens the recollection: it is our business to en-
courage this memory, to strengthen it, to guide it by
reason. So that the teacher’s object is not so much to
impart new information, as to recall previous impres-
sions, dim and weak, but still not wholly effaced. This

1 Tods 7° éwaxricods Aéyous wal 7d Spitecdar wabdov. Arist,
Metaph. xiii. 4; Dict, of Bible, Art. Philosophy, by Mr. Brooke

Foss Westcott.

? Lewes, i. p. 161.

* Compare Xen. Mem. I, ii. 19; III. ix. 1; Arist. Eth. Nic.
VI. xiii. 3; Top. IIL. i. 4; Plato, Meno, xxxvi-xxxix. pp. 96, 97;
Protagoras, xl, p. 361.

* Xen. Mem. I, iv.

5 Theages, x. xi. pp. 128, 129; Grote, Plato, i. pp. 433, 434-

® Maurice, chap. vi. § 3. Compare Ueberweg, Hist. of Phil,
§ 35, Eng. ed. 5; 2

7 Lewes, i. p. 241; Ritter, ii. pp. 265, ff; Grote, Plato, iii. p.
520.

THE

tendency to seek for the idea of everything led to the con-
ception of the one Good, that is God ; and though Plato
never set himself to oppose the religious belief of his
countrymen, it is plain that his speculations pointed to
Monotheism. Following up the manifold ideas, he ar-
rived at the supreme essence of all, the great Intelligence.
By this power he supposed the world to have been
created, arguing however at one time that God created
only types of individual things from which other things
of the same class proceeded’, and at another that God
fashioned Chaos after the model of these types which
have an independent and eternal pre-existence. But
however made, the world was an animal, and like other
animals possessed a soul*, and God, who is all good,
rejoiced to see the animated creature, rd may aor‘,
and wished it to be all good likewise. Evil however
dwells in this phenomenal world, which, being only a
copy of the ideal world, must necessarily be imperfect,
and which also, being composed of matter which is
unintelligent, must be evil, for intelligence alone is
good®, At the same time man, being endowed with
free will, has his lot in his own hands, and may choose
the evil or the good®. And on this choice depends the
future destiny of the soul, which will have to pass into
various bodies, undergo various transmigrations, till it
return to its best and purest existence ’.

A new epoch begins with Aristotle (8.c. 384), who
was born about a century before the translation of the
Hebrew Scriptures into Greek and the formation of
the Alexandrian library*®. From the calm stand-point
of strict logic, this philosopher, uninfluenced by
imagination, pronounced a judgment upon the specu-
lations of his predecessors. Plato’s doctrine of ideas
he unhesitatingly condemned, holding that these ab-

traction had a6 existence nope ‘ola their
mena, and that error arose not from the falsit
sensuous perceptions, but from wrong inter !
thereof*. So in his view the great object of stud
to set forth the rules and conditions under which | é
mind considers and discourses”, the formulas wh
it makes known its judgments. But we cannot dwell —
on his method and his dialectics. A few words ‘ult
be said on his ethics and theology, and then we m
pass on to the schools that followed, with which we bl i
more concerned.

A less devoutly religious man than Plato, Arisa’
seems scarcely to have believed in a personal God, ss
though he uses language that may imply such belief.
A first Cause is that which he seeks to find, and whose
attributes he seeks to establish by logic. And having ©
demonstrated, with more or less success, the unity of —
this First Principle, he, perhaps in deference to popular
opinion, does not further pursue the investigation™,
There is no recognition of the perfection of God as the —
ground-work of morals, as in the Platonic doctrine ;
‘the absolute good’ is eliminated from his aystemty
The rédos of mankind is Happiness, and this consists in
the proper use of the highest faculties. Our faculties
or energies have each their special excellence and
virtue; the acts of virtue are exercised by voluntary
ahold and these separate acts make habits, and habi
form character. Now the best habit of the highest
part of man’s nature, and that which makes his life
most divine, is Contemplation. But to attain to this,
there is need of restraint, discipline, and educatior
which forces can only be properly and
applied in the State.

* De Rep. X. i. ii. pp. 596, 597; -and v. vi. pp. 29, 30; Grote,
Plato, iii. p. 248.

? Timaeus, xviii. p. 51.

8 Timaeus, vi. p. 30.

* Timaeus, x. p. 37.

5 Lewes, i. p. 262; Ritter, ii. pp. 275, 276.

® De Rep. X. xv. p. 619. ;

7 Timaeus, xiv. p. 42; Ritter, ii. p. 377.

® Lewes, i. pp. 271, 272.

® Aristot. De Anima, IIT. iii; Metaph. IV. v.

10 Maurice, Ment. and Metaph. Phil. pt. I. chap. vi. p. eapeh
ed. 1834; Lewes, Aristotle, chap. vi. pp. 108, ff; Ueberweg, § 48.

» In Met. xii. p. 1074, Bekker, Aristotle conceives God to be
eternal Thought, and that his thought is life and action. — ;
Maurice, pt. I. chap vi. § 6; Mosheim’s edition of Cudworth,

i, pp. 639, ff.

ee lated about nature, that Socrates turned their investi-
gations on man, that Plato, while not wholly neglecting
__ Physics, made this study subordinate to that of Ethics.
__., Aristotle systematized the method of inquiry, and
applied it to Physics, Metaphysics, and Ethics, paving
__ the way for that invasion of Scepticism, which, using
his instruments, exposed the vanity of philosophy ’.
The Sceptics, who next come on the stage, took their
_ stand on the uncertainty of all knowledge. What had
7 seemed determined in one age had failed to satisfy
another: the truth of this philosopher had seemed the
__-yainest error to that. What is the criterion of truth?
fl Sensation? Reason? No, You cannot trust them abso-
Intely; you cannot prove that they distinguish correctly.
‘There is no criterion of truth: the mystery of exist-
i ~ ence cannot be penetrated ; all we cen do is to study
appearances, to make a science of phenomena, Such
a negative doctrine had little real influence; but in
thus denying the certainty of all higher speculations
it prepared the way for the coming Philosophy, which
concerned itself with questions of practical morality.
Of the Post-Socratic School the Epicureans occupy a
foremost place. Their founder Epicurus (B.c. 342)
looked upon Philosophy as the Art of Life, the in-
structress in the method of securing happiness; and as
to happiness, that, he said, is Pleasure—Pleasure regu-
lated by common sense and experience ; not momentary
gratification at the cost of future pain and trouble, but
a life-long enjoyment. Now this can only be secured
by virtue, and to live happily means really to live in
___ aecordance with justice, prudence, and temperance. It
is easy to see how such teaching might be perverted, as
we know it was, to fostering sensuality on the one side
and a hard indifference on the other. Its basis was an
enlightened selfishness, free from all high motive ; for
there was no supreme Power to make men account for
their actions, the gods, if there were gods, being too

PROLEGOMEN A.

cash wrapped up in their own happiness to interfere
with the concerns of mortals.

In startling contrast to the softness of Epicurus,
Zeno the Stoic (died B. c. 263) preached a stern, spiritual
morality, a life of active virtue—a life in which man
realises, his true manhood. Virtue is, as Socrates
taught, the knowledge of good: knowledge is gained
by sensation, and fashioned and utilised by reason,
which is the God of the world. This, call it what
you will, Reason, Fate, God, is that which gives its
fourm to matter and the law to morals, Man bears
within himself his ruling power: he should give free
scope to this dominion, crush relentlessly every feeling
that wars against it, rise superior to pain and suffering,
and encourage that apathetic indifference which is the
highest condition of humanity. If there was in this
theory much that really tended to lower man’s standard
and to confuse his view of the object of life, it possessed
at least one element which was of vital importance.
It put man face to face with his conscience, bared to
his sight his responsibility, and taught him to aim at
an object higher than mere pleasure *.

The New Academy, which evolved itself from Platonic
elements, was what in modern times would be called
an agnostic system. Beginning with distinctions be-
tween probable and improbable perceptions, and be-
tween assent simple, and assent reflective, it ended
with denying the possibility of the existence of any
satisfactory criterion of truth. Reason and Conception
depend on Sensation for their knowledge, and the
Senses are defective and convey only subjective effects,
not the real nature of things. So neither Reason,
Conception, nor Sensation can be the desired criterion.
What remains? Nothing but Common Sense, or a
system of Probabilities, or utter Scepticism.

Some influence in preparation for the coming religion
was exerted by these philosophies : either in the way of

* Lewes, i. pp. 334, 335:

2 Lewes, i. pp. 342-348 ; Maurice, pt. 1. chap, 6, div. iv. § 2; Ueberweg, § 59.
* Lewes, i. pp. 349-360; Maurice, pp. 241, 242, ed, 1854.

contrast or by their positive tenets they were in some
sort a Praeparatio Evangelica. If on the one hand they
had originated and encouraged that scepticism which
springs from pride of intellect and the scornful denial
of everything beyond and above nature, on the other
hand they had fostered the need of something to believe,
something which should have authority over the spirit
of man and on which he might rest and be at peace.
They had spiritualized to some extent the popular mode
of regarding religion, they had restored a certain unity
in the conception of the Divine essence, and had given
man hopes of redemption from the blind power of
nature and an elevation to a secure and higher life’;
but here they stopped. They offered these as mere
speculative opinions. The best of philosophies had yet
to learn that humility which a better religion teaches ;
and till this was received and acquiesced in, men
might argue and criticize and theorize, but they would
never arrive at the truth.

So that we may still sorrowfully ask, What had been
the result of ages of speculation and keenest contro-
versy? Had the problems been solved which philo-
sophy had so long and so confidently discussed? No;
baffled and defeated philosophy had almost ceased to
prosecute its researches, and was ready to doubt if any
adequate reward awaited further investigations. Whence
comes this universe of things? What is the science of
life? Is there any rule for virtue? Is there any
method of happiness? What and whence is the soul?
What will its future be? Is God one or many? Is
there a God at all? Reason had attempted to answer
these questions and had failed to afford any certain
reply. Another element was needed to give assurance
to inquiring minds ; and that element was faith *.

3. It was at Alexandria that Philosophy first came
in contact with Revelation. Of its after struggle with
Christianity we are not now to speak, Our sketch is

era and to the period in which it may have influenced _
the writers of the New Testament. No place in all the’
world could be more appropriate than Alexandria for —
the comparison of the doctrines of various schools. The

population of this great city was mixed from the first,
and owing to its extensive commerce, its world-famed _ 3
library, the liberality of its rulers, and the advantages of —

its situation, it attracted to its shores all that was great
and famous, learned and ambitious, in the Eastand West =
alike. The civilization of both quarters of the world
here met at a common centre, and from this point sent =
forth an influence that extended through all countries*.
It was however only by slow degrees that the rigid and Sa PS,
unbending Oriental deigned to examine the tenets of v "

-other peoples. And when this investigation took place,

the Greek did not absorb the Eastern philosophy, nor
the Eastern the Greek ; but from the fusion of the two
a new system arose, a combination of revealed truth
and speculative opinion, which has received the name
of Neo-Platonism, and of which Philo Judaeus was the
most eminent supporter, if not the founder. If it was
a new phase of opinion among the Jews thus to view
with favour the guesses of heathen philosophers, if,
based as their religion was on the sure word of Revela-
tion, the endeavour to amalgamate it with alien specu-
lations marks a certain change in sentiment ; we must
remember that this people had been from the earliest
times of their history always ready to introduce foreign
superstitions into their religion. They never indeed
fell into idolatry after their return from captivity;
but short of such apostacy, the contact with other
races and the intercourse with people of different
faith, had influenced and modified their opinions and
prejudices *. The Hebrew dwellers in Alexandria had
been for some time gradually severing themselves
from connection with their brethren in Palestine. The

1 Neander, Hist. of Christ, Relig. i. p. 46 (Bohn’s transl.)
? Lewes, i. p. 374; Ueberweg, § 62.
? Vacherot, Hist. Crit, de VEcole d’Alexandrie, vol. i.

p- 101; Neander, Hist. of Christ. Relig. i. pp. 68, ff. (Bohn's
transl.). ;
. * See Burton, Bampt, Lect. iii. pp. 70, ff. (ed. 1829).

“i, 2

‘ ‘PROLEGOMENA.

translation of the Scriptures into Greek raised the
barrier of language between the two bodies’, and the
separation was further strengthened by the policy of
the Palestinians who, after the persecution of Ptolemy
Philopator (z.c. 217), threw in their lot with the
fortunes of Syria. The erection of a temple at Leonto-
polis? by the Egyptian Jews (B.c. 161), laying them
open to the charge of schism, widened the breach; and
though these still paid a nominal respect to Jerusalem,
its exclusive claims and isolating prejudices had lost
their influence with them. And then the atmosphere
in which they dwelt, the eclecticism which they saw
around them °, the lectures of various philosophers, the
restless activity of scholars and teachers, the magni-
ficent library, produced a powerful effect. The con-
servatism of the Oriental was not proof against the
bold and energetic speculativeness of the Greek. The
Hebrew became at first patient and then enamoured of
Greek culture; he searched the best writings of the
West with the view of discovering truths that squared
with his own divine traditions; he examined the creeds
of the heathen by the light of Revelation, and in Hellenic
myths saw the remnants of a higher religion. The
sacred books moulded and limited his faith; they did
not restrain his thoughts; they did not prevent him
from interpreting and developing their statements with
a freedom which often approached rationalism*. As it
was with Judaism that the first contact of Eastern and
Western doctrine was concerned, so the medium, the
connecting link between the two systems, was Pla-

tonism. The teachings of Aristotle and Zeno doubtless
had some influence, but the assimilating principle was
found in the tenets of Plato. The idealism, sublimity,
richness of his philosophy struck a chord in the Hebrew
breast that responded harmoniously, and from the union
of these elements arose a strain which combined, more
or less perfectly, the beauties of both. The writings of
this period which have survived (of which the so-called
‘Apocrypha’ forms an important portion) are few in
number, but they show unmistakable traces of Greek
culture, and of the spirit of compromise which en-
larged its own conceptions in order to embrace those
of heathendom *,

Even in the Septuagint itself traces of this influence
appear. Expressions that might have been misunder-
stood and have conveyed wrong impressions to heathen
minds have been softened or altered. -Thus, Exod.
xxiv. 9-11, where it is said that Moses and Aaron,
Nadab and Abihu, and seventy elders, went up to the
mountain, and they saw the God of Israel, ‘And upon
the nobles of the children of Israel He laid not His
hand: also they saw God, and did eat and drink ;’ the
Greek renders: xai cidov tov témov ov clothe 6 Ccds rod
"Iopand ... kat rav émdéxrav tod “Iopand od diehavncev ovde
eis’ kat @POnoav ev TH tén@ TOU Ceod, Kal Epayor xal
ézwov. Here there seems to have been a studied attempt
to obviate the plain meaning of the text lest it should
give occasion to anthropomorphic ideas of God®. In
the Books of Maccabees it is studiously shown that the
Lord interferes in the affairs of the world only through

1 The Jews of Palestine observed annually a three days’ fast
in humiliation for the profanation offered to God's word by this
version, the length of the fast being regulated by the duration
of the plague of darkness in Egypt.

2 See Dillinger, The Gentile and Jew, ii. p. 396 (English
transl).

3 Alexander the Great built temples to Egyptian divinities as

c _ well as to his own Grecian gods. Arr. Exped. Alex. iii. 1. The
_ worship of Serapis, whose temple was one of the wonders of

_ Alexandria, was introduced from Pontus. See Gibbon, Decl. and
_ Fall, chap. xxviii. and references there. S. Aug. De Civ. xviii. 5.
* Vacherot, i. p. 127, and 106, ff.

5 Among these writings, besides those in the Greek Bible, may
be mentioned the works of Aristobulus, who expounded the
Pentateuch allegorically. Fragments of this production are to
be found in Euseb. Praep. Ev. vii. 13, ff; viii. 9, ff.; xiii, 12.
See Diahne, Jiidisch-Alexandr. Relig. Philos. ii. pp. 73, ff.
Another document of this period is the collection called the
Sibylline Books or Oracles. Diihne, pp. 228, ff.; Gfrérer, Philo,
ii. pp. 71, ff. and 121, ff. These are spoken of further on.

© Gfrirer, Philo, ii. pp. 9, ff. The Targums of Onkelos and
Jonathan paraphrase the passage in much the same way as the
Septuagint. See Etheridge, pp. 400, 526. Other instances are
given by Gfrérer. See too Ginsburg, The Kabbalah, p. 6, note.

c

His ministers and agents. When (2 Mace. iii.) Helio-
dorus came to the temple at Jerusalem to pillage its
treasures, the Lord émdveav peyddny émoincey; and
though a little after it is said (ver. 30) that ‘the
Almighty Lord appeared,’ the expression is used in
reference to an angelic manifestation *.

Of philosophic connection is the expression applied to
Almighty God, rv ddov, or drdvrwv, drpoaders in 2 Mace.
xiv. 35 and 3 Mace. ii. 9; and not in accordance with
the usage of the Old Testament, which speaks (1 Kings
viii. 27) of the heaven of heavens not containing God,
but never employs this term derived from Greek philo-
sophy*. From the same source are derived the phrases
about reason, the mind, etc., in the Fourth Book, e.g.
6 iepds tyyepav vods (ii. 23) ; Aoyropds adrodéomoros {i. 1) ;
mabav ripavvos (xvi. 1); %) TOD Oeiov Aoyirpod maboxpdrea
(xiii. 16); and the four cardinal virtues (i. 18), which
are also named in Wisd. viii. 7°.

Of the Greek learning displayed in the Book of
Wisdom we have spoken further on, when noting
its character and language; we may here give an in-
stance or two of the writer’s acquaintance with Western
Philosophy. The term voepdv applied to the spirit of
Wisdom (vii. 22) reflects the Stoic’s definition of God as
mvedpa voepdv*, the enumeration of the four cardinal
virtues (viii. 7), Justice, Temperance, Prudence, Courage,
is quite Platonic®. That the world was created é€ dudp-
hou vAns (xi. 17) is an orthodox opinion couched in
Platonic language; it is a philosophical expression for
that ‘earth without form and void’ from which this our

THE BOOK OF WISDOM.

globe was evolved‘. The pre-existence of souls was a
theory common to many systems of philosophy as well —
as to Platonism; and the author, in saying (viii. 19,
20): ‘I was a witty child and had a good soul; yea,
rather, being good, I came into a body undefiled,
showed that™he was well acquainted with this opinion
of the schools, while his statement was grounded on the
language of Scripture ”.

If we cast our eyes upon writings outside the sacred

volume we shall find the same blending of Greek and —
Hebrew notions. In spite of Valckenaer’s Diatribe*

there seems no good reason to doubt that Aristobulus,
of whose works Eusebius and Clemens Alex. have
preserved considerable fragments, is that Jewish
priest, ‘king Ptolemaeus’ master’ (2 Macc. i. ro),
who is addressed by Judas Maccabaeus as the repre-
sentative of the Jews in Alexandria, The Ptolemy,
whose teacher or counsellor (didcxados) he was, was
Ptolemy Philometor (A.D. 150), and the work, remains
of which have reached us, was an allegorical exposition
of the Pentateuch, after the form with which we are
familiar in the writings of Philo and the Alexandrian
Fathers, Origen and Clement. In this treatise, per-
haps with the hope of winning the king over to the
Jewish faith, he labours to prove that the Law and the
Prophets were the source from which the Greek philo-
sophers, and specially the Peripatetics, had derived
their doctrines. 'To this end he cites Orpheus, who, in
one of his sacred legends (iepoi Aéyor), speaks of God as
the Creator, Preserver, and Ruler of all things, accom-

1 Gfrérer, ii. p. 55. But see Grimm, Comment. in 2 Mace. iii.
30. Dihne, ii. pp. 181, ff. Compare 3 Mace, ii. 9.

? Dihne, ii. p. 187, andi. p. 120; Grimm, in 2 Mace. xiv. 35.

* See more, ap. Dihne, i. p. 194. The Fourth Book of Mac-
cabees is not printed in Tischendorf’s edition of the Septuagint :
it will be found, in Field, Apel, and Fritzsche.

* Plut. Plac. Philos. vi. (p. 535); Zeller, Phil. d. Griech, iii.
p- 72.

® Plato, de Rep. iv. pp. 444, ff.; Ritter, Hist. of Philos. ii.
p- 407 (Eng. transl.).

* See note on ch. xi, 17.

* Compare Isai. xlix. 1, 5; lvii. 16; Jer. i. 5, and notes on

ch, viii. 19, 20.

8 Diatribe de Aristobulo, 1806. See Dihne, ii. pp. 73, ff.;
Gfrérer, Philo, ii. pp. 71, ff.; Vacherot, i. pp. 140, ff.; Art.
Aristobulus, in Smith’s Dict, of Bible, by Professor Westcott ;
Matter, Hist. de "Ecole d’ Alex. iii. pp. 153, ff.; Eusebius entitles
Aristobulus’ work, BiBAous éényntiueds Tod Maoéws vépou (Hist.
Eccl. vii. 32), or, Tiv TOv tepav vdpov épunvelay (Praep. Ev. vii.
13). The quotations in Clem. Alex. (Strom, i. p. 304; v. p. 5953
i. p. 342; vi. p. 632) are all found in Euseb. Praep. Ev. See
Dihne, p. 89. Eusebius’ Fragments are found, vii. 13, 14; viii.
6, 8, 10; ix. 6; xiii. 12, pp. 663, ff. See also Dillinger, The
Gentile and Jew, ii. p. 397 (Eng. transl.),

modating what is said of Zeus to the Lord of the
Hebrews : in his view the letter of Holy Scripture is
not to be pressed: Moses’ imagery is only figurative :
the transactions on Mount Sinai are only emblematic
statements of great truths. He unhesitatingly sacrifices
the literal meaning of the sacred story, and explains
and allegorises till nothing historical remains. In the
same way he treats the Greek myths, making them
symbolise revealed truths, and striving to find for them
a divine origin and a place in the Biblical records.

The letter of Aristeas*, giving the well-known ac-
count of the production of the Septuagint translation,
seems to have been the work of an Alexandrian Jew
living at this period, though the writer, the better to
maintain his assumed character, professes himself to be
of another nation. In it he speaks of the Jews worship-
ping the same God as the Greeks adored under the
name of Zeus, but is careful to guard against Pantheism
by maintaining that God’s power and influence are
through and in all things*; he explains away the peculiar
laws concerning meats clean and unclean, as symbolising
purity and separation; he shows that all vice and evil
springs from man’s nature, all good from God, using
the terms dperi, ddicia, éykpdreva, dxatoovvy, in a truly
philosophic manner. These sayings are supposed to
be answers of the seventy-two elders to questions of
the king; but as the whole story is fictitious, the doc-
trines asserted may well be taken to represent the
views prevalent among the Jews in Alexandria in the
century before Christ.

The Sibylline Books *, which have come down to us,
seem, on the best evidence, to be the production of

PROLEGOMENA. 11

Alexandrian Jews, and contain signs of their place and
time of birth. Thus in the Proémium we read‘ :
Els Oeds, bs pév0s dpxer tmeppeyiGns, dyémqros,
mavtoxparwp, ddparos, dpav pdvos aitds dravra,
aitos 8 od Bdérerat Onis bd capkds amdons,
tis yap oap& divara tov émovpdnov Kai adnOA
6POarpoicty ideiv Gedy duSporor, ds médov olkel ; .
airy rov pdvov bvra a€Beo® rynropa Kéopov,
ds pdvos els aldva, kal €£ aldvos érix6y,
avtoyenys, dyévntos, dravra kparay dia mavrds
maou Bporoiow évdy ré.xpirnpiov ev hder Kowg ...
ovpavod iyeirat, yains Kparei, abrés imdpyet,
Here the expressions about God are wholly in accord
with the Alexandrian philosophy, and seem also to
embody a protest against the idolatry of Egypt.

Thus we see the progress of the attempt to reconcile
Hebrew doctrine with Greek philosophy, to accommo-
date the one to the other, to read revealed truths in
time-honoured myths, and to obtain, from a profound
investigation into the inner sense of the sacred volume,
ground for believing that the chief dogmas taught by
the wisest of philosophers were contained therein.

But all these attempts are not comparable to what
was effected by Philo Judaeus, whose voluminous works
afford the most complete examples of the doctrine of
the Jewish-Alexandrian school®. Himself a resident in
Alexandria, and from his early youth a devoted student,
he was admirably fitted to examine the tenets of the
philosophers before him and to combine them, if such
combination were loyally possible, with those which he
had received from his fathers and which he had. no
intention of disparaging or repudiating’. Studious

1 Gallandi, Bibl. Patr. ii. 771; Gfrérer, Philo, ii. pp. 61, f£.;
Dithne, ii. pp. 205, ff.; Hody, De Bibl. Text. Orig.

? Mévos 6 eds tori, wal did wévrov 4 Sivas Tod abTod tort,
pavepa yivera: [i advra aire], memAnpwpévov navrds rémov Tis
dwaoreias. This seems to favour the theory of the Neo-platonists
concerning the Anima Mundi.

* See Dahne, ii, pp. 228, ff. .

* Ap. Theophil. Ad Autol. ii. 36;/Gfrérer, Philo, ii. p. 123.

5 For Philo’s doctrine, see Gfrérer, Philo, i.; Diihne, i.; Vache-
rot, i. pp. 142-167; Ritter, Hist, Phil. ivy. pp. 407, ff. (Eng. transl.),

Of Philo’s works the best edition is that by Mangey, 2 vols. fol.,
1742; but this does not contain the treatises discovered by Mai
and Aucher. That by Richter (Lips. 1828-1830) comprises all
that is attributed to Philo. There is a translation of his works
in Bohn’s Ecclesiastical Library. For Philo’s influence on suc~
ceeding theology see Mosheim’s notes on Cudworth’s Intellec-
tual System, translated by Harrison, 1845 ; Kingsley, Alex. and
Her Schools, p. 79, ff.; J. Bryant, The Sentiments of Philo,
Cambr. 1797.

® Vit. Mos. iii, 23 (ii. p. 163 M.): ob dyvo® ds wavra iat

c2

12 THE BOOK OF WISDOM.

rather than original, more fanciful than profound,

‘he was incapable of forming a complete system of

theology, and being led away by side issues and verbal
niceties, he is often inconsistent with himself, fails to

convey a distinct impression, because he has but vague

notions or unrealised conceptions to offer. Of his
piety and earnestness there can be no doubt ; equally
certain it is that, owing to his want of logical method
and division, his expressions are indefinite; and to
frame any regular doctrine from his works is a matter
of extreme difficulty, if it be possible.

The predominant idea of Philo was to present the
Jewish religion in such a form as to make it acceptable
to the Greek intellect. How to reconcile Revelation
and Philosophy—this was the task to which he applied
all the powers of his mind and all the stores of his
learning. His great resource was allegory. In his
hands the facts of history lost their reality and became
only the embodiment of abstract truths, and the simple
monotheism of Scripture was adapted to the refine-
ments of Greek science’.

First, as to the knowledge of God: Philo maintains

that this is unattainable by man. He may know what
God is not; he may know of His existence (Gapéis), he
can know nothing of His proper existence (idia drapéts)
or essence®. What we do know of God is that He is
superior to the Good, more simple than the One, more _
ancient than the Unit *; He is unchangeable‘, eternal’, —
uncompounded *, wanting nothing’, the source of all _

life ®, exclusively free® and exclusively blessed; He aa

fills all things", He is ever working ; His love, juan
and providence are over all His works ™.

Such being the nature of God, so ineffable and un-

approachable, what communication can there be be-
tween the Creator and the creature? It is true that
man ought to strive with all his powers to know God, _
but of himself he cannot attain to this knowledge. He
cannot rise to God: God must reveal Himself to him*™.
Now there are two kinds of revelation which God uses
in His communications with men. ‘The first and most
perfect is bestowed only on some favoured seers, who,
elevated above the condition of finite consciousness, be-
come, as it were, one with Him whom they contemplate”.
For the majority of men there remains only that in-

xpnopot boa év rais tepais BiBAos dvayéypanta, xpnodévres 5
avrot «.7.A. His views on inspiration are collected by Gfrérer,
i. pp. 54, ff.

On Philo’s reference of all that was best in Greek Philosophy
to Moses see Quod omnis prob. 8. (ii. p. 454); De Jud. 2. (ii.
Pp. 245); Quis rer. div. haer. 43. (i. p. 503); De conf. ling. 20.
(i. p. 419); De Vit. Mos. ii. 4. (ii. p. 137).

* De Praem. et Poen. 7. (ii. p. 415).

3 De Vit. Cont. 1. (ii. p. 472): 70 dv, & wat dyab0d xpetrrdév
tott, wat évds eiArepivéctepoy, Kat povddos dpyeyorwrepoy, where
we may observe, that, while exaltingGod above the conceptions
of philosophers, Philo says nothing of His Personality, sub-
stituting 7d dy for 6 dv of Exod. iii. 14.

* Quod Deus immut. § 5. (i. p. 276): 7 yap dv do€éBnya peifov
yévaro Tod bmodapBavew 7d drperrov TpénecOat ;

5 De Caritate, 2. (ii. p. 386): yernrds yap obdels dAnBeig Ocds,
GAAG 55Ep pdvov, 7d dvayxaioraroy dpypnutvos, dididryTa.

® Leg. Alleg. ii. 1: 6 58 @eds pdvos éort, nal ev, ob odyxpipa,
quo amr... 008% é ToAAGY oUVeTTas, GAAA dwyhs GAAM
(i. p. 66).

7 Quod det. potiori insid. 16. (i. p. 202): Sefrar yap odderds
6 mAnhpns Ocds. So Quod Deus immut. 12. (i. p. 281): 6 58 @eds
Gre dyévyytos dy, kal rd ddA dyayaw els yéveow, odderds e707

Tay Trois yevvquact mpoodvTwy,

8 De Profug. 36. (i. P- 575): # ev ydp bAn, vexpdv: 5 Bt @cds
mr€ov Th (or), myyh Tod (hv, ds abros elnev, devvaos.

® De Somn, 38. (i. p. 692): Kat yap 5 Qeds Exobaiov.

0 De Septenar. 5. (ii. p. 280): pedvos yap eddalpov wel pauls
mavrov piv duéroxos Kaka, wAnpns St dyabadv TeAclow,

1 De Confus, ling. 27. (i. p. 425): ond 5e rod Ocod wemAhpwrat

7a. mdvra, wepiéxovTos, ov meprexondvou, @ @ mayraxod re kat ovdapod

ovpBéBnkev civaa pdvy.

% Leg. Alleg. i. 3. (i. p. 44): mavera ydp obdémore woidy 6 3
@cds, GAN’ Hawep Tov 7d Kalew mupds, eat xedvos 7d Yuya, obra

wal Qcod 7d rorety.

18 De Vict. offer. 3. (ii. p. 253):
@cév. Fragm. ii. p. 685 M.: BactAeds fyepoy kal vépspov dynu-
pévos Hyepoviay, pera Sixcaootvns Tov ovpravra obpaydy re Kal
wéopov BpaBeva. Ib. dravray piv tov Aoyiopod pepoipapevar
whdera, mpoundetrar 5% wal trav brains (vray, dua py waipdy
els éravépOworw abrois d:bovs .7.A.

4 De Abrah. 17. (ii, p. 13): 8d Aéyerat, odx Srt 5 copds efde
Ocdv, GAA’ rt 5 Oeds dipOn TSO copH Kal ydp jv adivarov Katada-
Beiv twa 3¢ abrod 7d mpds dAfGaav dv, ui) wapapynvayros éxelvov
tav7d Kat mapadeigavros,

45 De Abrah, 24. (ii. p. 19); De Poster. Cain, 5. (i. p. 229); .

tov ebepyérny wal owrijpa S

ferior apprehension of God’ derived: through some
mediate existence or existences. This mediator in the
first place is the Word (Adyos), the interpreter of God’s
will, and the God to imperfect beings, as the Lord or
true God is God only to wise and perfect men’. This
“Logos is described as the image and firstborn of God *,
the archangel and high priest of the world’, not the
complete representative of the Supreme Being, but His
figure and shadow‘, the ideal type of human nature, as it
were, a celestial Adam *, and God’s instrument in the
creation of the world. But there is a want of uni-
formity in Philo’s doctrine of the Logos, the descrip-
tion being sometimes of a personal, sometimes of an
impersonal, beirg*®. He seems to have grasped the
idea of a personal mediator, and yet to have shunned
to enunciate it on every occasion, as though it were
too earthly a conception for his soaring philosophy ;
and he takes refuge in abstractions whenever, if his
terms are precisely weighed, the concrete comes too
prominently to the surface.
The Logos, in Philo’s view, is not the direct organ
of communication between the Supreme God and His
creatures. This office is discharged by inferior minis-

PROLEGOMENA. ; 13

ers, angels, and incorporeal existences, who pass be-
tween heaven and earth, and move in the minds of
those who are still imperfect’. But his doctrine of
angels is full of inconsistencies, as he calls by this name
all the forces of nature, as well as divine powers, and
introduces them on all occasions, and under various
conditions, to suit his allegorising explanations of Holy
Writ.

With regard to Creation, the simple cosmogony of
the Hebrews was much modified and altered to bring
it into harmony with philosophic speculations. In
one place Philo says that God, who begat all things,
not only, like the sun, brought to light hidden things,
but even created what before had no existence, being
not only the architect of the world, but the founder®. At
another time he speaks of the impossibility of anything
being generated out of nothing®, and assumes an un-
formed and lifeless mass of matter, brought into shape
and order by the spirit of God’. But he does not
consider creation as a single act, that took place once
for all; rather, God never ceases from making ; it is
His property to be always creating™. Only, His act is
limited to willing ; the act of creation is carried out by

48. (i. p. 258) ; Quis rer. divin. haer. 13 and 14. (i. p. 482). See
Art. Philosophy by Professor Mansel in Kitto’s Cyclopaedia.

1 Leg. Alleg. iii. 73. (i. p. 128): obros yap [6 Eppnveds Adyos]
paw trav aredav adv cin cds, TaY Bt copay Kal TeAElaw, 5 mpATOs.

? De Confus. ling. 28. (i. p. 427): Tis aidiou eixdvos airod,
Aédyou Tod iepwrarov: Ocot yap elxdw Adbyos 5 mpecBUtaros. Ib.
Tov mporéryovoy avrov Ad-yov, Tov ayyedov mpecBuTaroy, ws apxay-
yehov modvévupov irapxovra.

* De Somn. i. 37. (i. p. 653): dpxsepeds, 6 mpwrdyovos abrov
cios Adyos.

* Leg. Aleg. iii. 31. (i. p. 106): oma Ocod 5 Adyos abrod
tory, & xabdnep dpydvy mpooxpnodpevos txoopomoie airy Bt
oma kat 75 doavel dnendniopa érépow éorlv dpxérunov’ Honep
yap b Ocds mapdberypa rijs elxdvos, Hy oxidy vert KéxryKev, obtws
cindy Gddow ylverar wapaderypa.

* To the question why it is said, ‘in the image of God made
He man’ and not ‘in His own image,’ Philo answers: 6vyrdv
yap obdty aGrexovicbjva mpos Toy dywrarw Kal natépa Trav Show
édivaro, GAAG mpds Tov Bedrepoy Ocdy, bs eorw exelvou Adyos.
Fragm. ii. p. 625 M.

* See the question argued in Gfrérer, Philo, i. pp. 176, f£ ;

Dorner, Person of Christ, i. pp. 27, ff. (Engl. transl.) ; Jowett, Epp.
of S. Paul, i.

7 De Somn. i. 22, 23. (i. p. 643) : rais 52 trav ér dwodovepévar,
pire 8t ward 7d mavredts exvifaptvar Thy pumdow wal Kexndudw-
pévnv ohpacs Bapér (ay, dyyeAot, Adyor Ocion [Epwepwarova),
padspivovres aitds Tois kadoxdyabias supacw. See Vacherot, i.
pp- 152, 153.

® De Somn. i. 13. (i. p. 632): GAAws re ds fAsos dvareiAas Ta
kexpuppéva Tav cwparoy émbdeixvura, otrw xal 6 Oeds Ta wavta
yervnoas, ob pbvoy els 7d éupavis fryayer, GAAG Kai & mpdérepor ode
Iv, éxoinger, ob Snuovpyds pévoy GAA Kal eriatns abros dy.

® De Incorr. Mundi, 2. (ii. p. 488): & Tot yap obdapuh dvros
dynyavev tor yevéc Ou Tt.

0 De Plantat. 1. (i. p. 829) ; De Cherub. 35. (i. pp. 161, 162);
De Victim. offer. 13. (ii. p. 261): ef éxelvns yap [Ans] wavr”
eyérqcer 5 Oeds, ob« Epawrépevos abrés- ob yap hy Céus drelpou
wal nepuppévns bAns Yavew tov Tpova wal paxdpov, ddAd rais
dowparas Suvdpeow, av érvpoy dvopa al ldéa, xarexphoato pds
70 yévos Exacrov Ti dppérrovaay AaBeiv poppny. Cf. De Mund.
Opif. 2.

1 Leg. Alleg. i. 3. (i. p. 44): quoted above, p, 12, note 12,

14

the Word. As the pattern on which the world was
formed Philo conceived the Platonic notion of a
spiritual world composed of ideas or spiritual forms ;
and the powers which operated in the sensible creation
he likened to the rays that proceed from a central
light, the nearer (including in this idea the Logos)
being the brightest effulgence, and the more distant,
fainter and more imperfect reflections. That this is one
germ of the later Gnostic doctrine of Emanations seems
undoubted. In pursuing his cosmology Philo now
teaches that the world (6 vonrds xécpos) is nothing else
but the Reason (Aéyos) of God the Creator?. Thus the
Adyos évdiaberos, Thought, as embracing all ideas, becomes
Adyos mpodopixds, Thought realised ; the living word, the
power of Jehovah manifested, is the archetypal idea
of things, ‘the supreme unity of the primitive forms
of the created world.’ ‘Some persons affirm,’ he says *,
‘that the incorporeal ideas are an empty name, void of
all reality, thus removing the most necessary of all
essences from the number of existing things, while
it is in fact the archetypal model of all things which
have the distinctive qualities of essence, which are form
and measure.’ This twofold notion of the Word com-
bined with the belief in the Supreme God foreshadows,
not the Christian Trinity, the three Persons in one God,
where the Divine Three are equal and consubstantial,
but the three Principles of the later Alexandrian school
as they are found in Plotinus*. Tending to a similar
result is the comment on the three mysterious visitants
to Abraham in the plain of Mamre®. ‘The one in the
centre is the Father of the Universe,’ he says, ‘ Who is

THE BOOK OF WISDOM.

called in the Scriptures “I am that I am;” and the

beings on each side are those most ancient powers and .

nearest to Him Who is, one of which is called the
creative, the other the kingly, power. And the creative
power is God; for by this He made and arranged the
universe; ‘and the kingly power is the Lord; for it
is meet that the Creator should rule and govern the
creature ®.’ But on this subject Philo is incoherent and
inconsistent, and it is vain to attempt to construct a
regular system from his bewildered speculations.

As to psychology, Philo, after Aristotle, distinguishes
the three parts or characters of the soul, the rational,
the vegetative, and the appetitive ’, sometimes dividing
the rational part into ate@ots, \éyos, and vois, at another
into Adyos, Ovpos, and émbvyia®. The soul is immaterial
and pre-existent, dwelling in the upper air till it
sojourns in a mortal body; and those souls only which
are earthly in desires and have a love for mortal life
are thus embodied; others of higher aims and nobler
ambition never assume a corporeal nature, but soar
upwards to the vision of the Almighty, being what
men call angels or demons °®.

Such is a very brief account of the philosophical
theology of Philo. The attempt to combine philosophy
and faith, however skilfully executed, appears to have

been in his hands a failure: philosophy gained little by’

it, faith suffered great loss. The simple narrative of
Genesis was not improved or explained by imagining
a twofold Logos, as concerned in the creation, the one
being the archetypal idea, the other the sensible
world; and Plato’s cosmogony, which recognised three

* De Mund. Opif. 4, 6, 7. (i. pp. 4,5); De Somn. i. 19. (i. p.
638); Dihne, i. pp. 240, ff.; Burton, Bampt. Lect. iv. note 49.

? De Mund. Opif. 6. (i. p. 5): ef 5€ ris eAHTEE yupvorépos
xpnoacba trois dvépaciv, ovdiv by Erepov eiror Tov vonrdy elvas
«dapov, f Q€od Ad-yor i5n Kocpomaodvros. See Gfrérer, i. p. 177 ;
Lewes, i. p. 379; Vacherot, i. pp. 158, 159.

5 De Vict. offer. 13. (ii. p. 261).

* For Plotinus see Vacherot, i. pp. 360, ff, and specially
pp. 431, ff

5 De Abraham. 24. (ii. p. 19).

® See another analogous fancy, De Cherub. 9. (i. pp. 143,
144).

55 Aristot. Ethic. Nicom. I. xiii,; Philo, De congr. erud. grat.
6. (i. p. 523); Fragm. ii. p. 668; Leg. Alleg. i. 22. (i, p. 57).
See Gfrirer, i. pp. 382, ff; Diihne, i. pp. 288, ff —-

8 De congr. erud. grat. 18. (i. p. 533); De Victim. 6. (ii. p.
243); De Concupise. 2. (ii. p. 350).

® De Somn. i, 22. (i. pp. 641, 642); Quaest. in Gen. iii. 10,
(vii. pp. 14, 15, Richt.),

_ PROLEGOMENA. 15

independent existences, the Demiurge, Matter, and the
Idea, was not corrected by a theory which left Matter
as eternal as God, and merely assigned Scriptural ap-
pellations to heathen notions.

4, It has been confidently asserted that Christianity
owes its prominent doctrines to Philo and the Alex-
andrian School; some writers have even not scrupled
to maintain that the religion of Christ is simply a
product of the allegories of Philo and his imitators’.
The chief point with most of the writers who make
such assertions is 8. John’s doctrine of the Logos,
which is said to have been derived entirely from Philo’s
writings. Now we must distinguish between a doc-
trine and the language in which it is expressed. A
writer may employ terms previously in existence to
denote an opinion very different from that which other
teachers have used it to signify. There are limits to
language, especially to philosophic language, and without
the invention of new words it would have been impos-
sible for Christianity to avoid fixing a different sense to
many of the words and phrases which it adopted. This
has been the case with the term Aédyos. The Hebrew
equivalent (Memra) had been employed in the Scriptures
in a more or less personal sense: the angel of the Lord,
the angel of the covenant, was identified in the popu-
lar expositions of the Sacred Books with the Memra?:
the Books of Ecclesiasticus and Wisdom had further
developed the idea of the Personality of the Word:
the term Logos had been heard in the speculations of
heathen and Jew: it contained a mighty truth which
had been obscured by a mass of error; what wonder
if S. John was directed to make use of this term in
order to set forth the doctrine of our Lord’s Person,
and at the same time to correct the mistakes and
heresies which had gathered around it? Familiar with
the true dogma, knowing the false notions of the

Alexandrian School, the apostle thus tacitly rebuked
the error by assigning a correct idea to that term which
had been the subject of so much disputation, and whose
meaning had been so greatly distorted’. ‘In the
beginning was the Logos, and the Logos was with God,
and the Logos was God. The language is philosophic
and Alexandrian, the notion is solely Christian; and
that notion, to use the words of Canon Liddon‘, is
this: ‘The divine Logos is God reflected in His own
eternal Thought ; in the Logos God is His own object.
The infinite Thought, the reflection and counterpart
of God, subsisting in God as a Being or Hypostasis,
and having a tendency to self-communication,—such is
the Logos. The Logos is the Thought of God, not
intermittent and precarious like human thought, but
subsisting with the intensity of a personal form.’ And
He is eternal, é dpxj, and not merely mapa +O Ge@, but
mpos toy @cdv, a phrase which implies not only ‘co-
existence and immanence, but also perpetuated inter-
communion.’ And more, the Logos is ‘not merely a
divine Being, but He is in the absolute sense God,’
Gcds fy 6 Adyos.

Philo did not say this. He has certain vague notions
of a personal mediator, and at times seems to state the
doctrine without reserve ; but he is not stable in this
opinion. He is always fluctuating and hesitating and
modifying ; and is very far from holding in its full
meaning 8, John’s simple enunciation, ‘The Word was
God.’ There is a grave difference between one who is
dimly feeling after a truth which he has not realised
and could not define, and one who is finding language
to denote a doctrine revealed to him and enshrined in
his heart.

Judging from Philo’s language alone in certain pas-
sages one would say, without hesitation, that he main-
tained the Divinity and Personality of the Word, and

» Grossman, Quaest. Philon. p. 3, and among others of the
German school, Ernesti, Liicke, De Wette, Straus; Gritz, Ges-
chichte, iii, 217 ; Baur, Paul. u. Christenth.; Schwegler, Nachap.
Zeitalt.

® See Etheridge, The Targums of Onkelos, etc. on the Penta-
teuch, Introd. pp. 17, ff.

* See Liddon, Bampton Lectures, v. pp 338, ff. (ed. 1866).

* Bampt. Lect. p. 341.

attributed to Him that nature and those offices and
qualities which are assigned to Him by the New Testa-
ment writers. Further investigation would considerably
modify and correct this view. It would be seen that
the teaching of the Jew and the Christian was similar
in form only, not in substance: that while using the
same language they held very different ideas. If Philo
calls the Logos, the image of God’, His first-begotten
Son 2%, the second deity Who is the Word of the Supreme
deity *, he speaks of Him also, as we have seen, in
quite other terms, which are not consistent with the
belief in His perfect divinity’. Thus in stating that
the world was made according to the image of the
Word, the archetypal model, the idea of ideas®, he
plainly cannot mean that this Word is of the same
nature as Almighty God, otherwise he would be
guilty of a materialistic conception, which would be
entirely repugnant to his religious views; whereas, if
the Word is merely an exemplar produced in the mind
of the Supreme Being, this entirely evacuates the ex-
pression of all personal meaning and reduces it to an
architectural design subsequently carried out®. Besides
this, the best and inmost part of God is regarded as in-
communicable; in the inmost divine sphere the Abso-
lute does not admit of distinctions, but has only a circle
of rays in which it is reflected, so that in this sense
also, the Logos, the revelation of God, is not itself
partaker of divinity’.

Certainly, as we have before noticed, Philo has no
fixed belief in His Personality ; he cannot conceive the

notion of His incarnation ; and the glorious hopes and —
aspirations which surround the Messiah he completely _
ignores. Of Christ’s two natures he has no notion

whatever. He speaks indeed of the mediatorial cha-
racter of the Logos *, but by this he means something
very different from the Christian doctrine, as we shall
see further on.

It was doubtless under divine guidance that S. Paul,
S. John, and other writers of the New Testament em-
ployed, in enunciating the truths which they had to
promulgate, terms and expressions already used and
partially understood. Here were already provided
words which were capable of conveying the thought
which they purposed to imprint on the mind of their
hearers. The same terminology with which the con-
verts had been familiarised in the Septuagint, the Greek
philosophical writings, and the sapiential Books, needed
only to receive a new modification of meaning to
qualify it for the higher office of containing the form
of Christian theology. The Greek language had al-
ready been forced into the service of Jewish thought ®:
it was now translated into a still nobler sphere, and
under inspired manipulation learned to connote Chris-
tian ideas and revealed mysteries.

In Christian hands the term Logos was employed to
express two definite ideas, that the Word was a Divine
Person, and that He became incarnate in Jesus Christ™,
Thus the vague conception of pre-Christian teachers,
which never advanced beyond the idea of the Logos
as the undefined manifestation of the invisible God,

1 De Mund. Opif. 8. (i. p. 6), See Bryant, The Sentim. of
Philo, p. 17, ff., who maintains that Philo derived many of his
views from S, Paul.

? De Agric. 12. (i. p. 308); De conf. ling. 28 : rdv mpwrd-yovov
abrod Adyov .. . px? kat dvopa @cod Kal Adyos.

5 Fragm. (ii. p. 625).

* De Leg. Alleg. iii. 73. (i. p. 128): quoted above, p. 13, note I.

5 Quaest. et Sol. (ii. p. 625): Ovnrdv ydp oddity drexon-
oPiva wpds Tov dvwrdrw Kat marépa Tv Sow ebivaro, ddAA mpds
tov dedrepov Ocdy, bs éorw éxelvou Adyos. “Eda yap Tov Aoy-
nov év dvOphnov Yuxp Timo ind Oelou Ad-you xapaxOjvar’ ewecdi db
mpd Tod Adyou Oceds xpelacaw éatlv maga oy) pias TS

5 imp rov Adyov, & TH BeAriory Kal Tin earpérw KabecTart
l5éq, od58v Oéuis Hv yernrov eopoodcGa. Euseb, Praep. Ev,
vii. 13.

® Cudworth, Intell. Syst. transl, by Harrison, ii. pp. 329, ff
note.

™ Dorner, Person of Christ, vol. i., note A (Clarke's transl.).
See also Introduction, pp. 22, 23.

® Quis rer. div. haer. 42. (i. p. 501): 6 3° abrds ixérns pév dort
Tod Ovnrod Knpaivovtos det mpds 7d ApOaprov, mpecBevris 5& Tov
tyyeudvos mpds 7d dwhxoov.

® Jowett, on Ep. to Galat. p. 452.

” Bishop J. B. Lightfoot, on Ep. to Coloss, i, 15.

“ PROLEGOMENA. 17

received precise and exact signification; and it seems
impossible to resist the conclusion that, although the
Jewish and the Christian writers use the same language
and have certain: ideas: in common, their doctrines are
very far from being identical, and that 8. John may be
regarded rather as one who is correcting and defining
the vague notions of the Alexandrian school, than as
one who is influenced by that philosophy and dependent
upon its teaching.
* To tum for a moment to another portion of the
same subject, the interpretation of Scripture, and to
compare the treatment to which Philo subjected the
_ historical statements of Holy Writ with the method
pursued, for instance, by the author of the Epistle to
the Hebrews and 8. Paul: can any two processes be
more distinct? In one case you have always a strain-
ing after allegorical interpretation, far-fetched and fanci-
ful, a verbose exposition of details without regard to
consistency or truth; in the other you find the chief
attention concentrated on principles involved with little
special reference to-words and terms. Philo deals with
the facts of revelation and history as media for mystical,
spiritual, and allegorical interpretation, and as in a
_ great measure not real history, but parables of heavenly
or moral truths. The Christian writer treats his facts
as events that happened in the sphere of God’s Provi+
dence, that were transacted on the stage of this world
in the fulfilment of the Creator’s will and carrying
out His plans, leading on to the Incarnation of the
Divine Son and His exaltation to the heaven of heavens.
__ Let us take one instance where Philo and S. Paul have
treated the same subject, and compare the method
employed on either side. 8. Paul, Gal. iv. 22-31, has
expounded the history of Hagar and Sarah allegorically.
_ In doing this he first gives the facts, states them as true
records of events that really happened, and then elicits
from them a spiritual sense, shows what is their spiritual

signification. ‘It is written,’ he says, ‘that Abraham
had two sons, one by the bondwoman, the other by
the freewoman ; but he who was of the bondwoman was
born after the flesh, but he of the freewoman was by
the promise.’ This is the history. Then follows the
allegorical interpretation’. These women represent two
different covenants, the first given from Mount Sinai,
which brings forth children unto bondage, inasmuch
as itis Hagar. For Hagar represents Mount Sinai in
Arabia, and answers to the earthly Jerusalem, which
with all her children is still in boudage. But the other
covenant, inasmuch as it is Sarah, bears free children
and answers to the heavenly Jerusalem, which with all
her children is free. Philo® takes many pages to alle-
gorise the history, and he executes his purpose in a
verbose, pointless, unauthorised way, as different as
possible from the terseness, strictness, and directness of
S. Paul. Sarah, ‘my princedom,’ is the wisdom, justice,
temperance, and all the other virtues which govern me,
he says. She indeed is always bringing forth good
reasonings, blameless counsels, and praiseworthy actions,
but she does not bring them forth for me unless I first
call in the aid of her handmaid which is the encyclical
knowledge of logic and music obtained by previous
instruction. For Hagar is the emblem of grammar,
geometry, astronomy, rhetoric, music, and all other
rational objects of study, which one must pass in order
to arrive at virtue. And these are, as it were, infantile
food prepared for the soul, till it is ready for the virtues
of the perfect man, The handmaid is an Egyptian,
that is, ‘earthly,’ because the man who delights in
encyclical learning has need of all his external senses to
profit by what he learns; and her name is Hagar, that
is, ‘emigration,’ because virtue is the only native
citizen of the universe, and all other kinds of instruc-
tion are strangers and foreigners. ‘The same relation
that a mistress has to her handmaiden, or a wife, who

_ *"Arwa torw dddryopotueva. Not ‘which things are an
allegory,’ but as Vulg. ‘Quae sunt per allegoriam dicta.’ The
narrative contains an inner meaning. See Wordsw. in loc.;

Picon. Tripl. Expos.; Dr. J. B. Lightfoot, Ep. to Galat. pp.
189, ff.
2 De congr. erad. grat. 1-5. (i. pp. 519, ff.).
D

te

oT ee

18

is a citizen, to a concubine, that same relation has
virtue, i.e. Sarah, to education, i.e. Hagar; so that very
naturally, since the husband, by name Abraham, is one
who has an admiration for contemplation and know-
ledge, virtue, i.e. Sarah, would be his wife, and Hagar,
i.e. all kinds of encyclical accomplishments, would be
his concubine. Whoever, therefore, has acquired wis-
dom from his teachers, would never reject Hagar.
For the acquisition of all the preliminary branches of
education is necessary’.’ This is really a favourable
specimen of Philo’s allegorising treatment of Holy
Scripture ; and it is obvious that the arbitrary, fanciful
transference of plain facts to force a moral lesson which
has no connection with the history, is an extreme con-
trast with the method of S. Paul, where the history is
the framework on which the allegory depends for its
applicability, coherence, and usefulness. The fancy
(for it is nothing more) that the apostle derived his
method of treating Holy Scripture from the Alexandrian
school is very far from .the truth, and could hardly
have been upheld by any one who had studied the two
systems with common attention or a mind free from
prejudice *.

Take another doctrine which Philo is said to have
taught the Christian Church. In a certain passage *
he calls the Son of God zapdxAnros, and herein is seen
the source where 8. John (1 Ep. i. 2) derived the
term as applied to Christ. But what are the facts ?
‘Tt was necessary,’ says Philo, ‘that one ministering to
the Father of the world should use as Advocate the
Son most perfect in virtue both for the forgiveness of
sins and the supply of the richest blessings.’ He is
speaking of the dress of the high-priest, and explains
the vestment as representing the world which was thus,

THE BOOK OF WISDOM.

as it were, brought into the temple whenever the priest
entered to perform his sacred offices. And then he pro-
ceeds as above, thus showing that by the Son he means
the world‘, and implies, as does likewise the author of
the Book of Wisdom (xviii. 24), that the very sacri-
ficial garments themselves were regarded as a means
of intercession. What is there in this ceremonial figure _
to teach §. John the doctrine of the Advocacy of Jesus —
Christ the righteous, the propitiation for man’s sin? ©
There is another passage in Philo® bearing on the same
subject, where he says, that the Father has given
to His archangel and most ancient Logos a pre-
eminent gift to stand on the confines and separate the
created from the Creator. And this Logos is con- =
tinually a suppliant to the immortal God in behalf of =
the mortal race, and is also the ambassador sent by the
Ruler of all to the subject man. There is a similarity
here to the verse of 8. Paul (1 Tim. ii. 5). ‘There is
one God and one Mediator between God and man, the
man Christ Jesus ;’ but the coincidence is not essential. =
In Philo the Logos is a mean between the good andthe =
evil, as the cloud between Israel and the Egyptians, —
neither being uncreated as God, nor created as man,
but being like a hostage to both parties, a pledge to
God that the whole race would not rebel entirely, and
to man that God will never overlook the work of
His hands. That Christ partakes of both natures, and
is the only Mediator between God and man, is quite
beyond the Jew’s idea, who has mingled the particle of
truth which he possessed with the Aristotelian notion
of the mean and the Pythagorean theory of contrasts.
There is throughout all such occasional coincidences
the fundamental distinction between the ideal Logos of
the Jewish philosopher and the one Christ, God and

1 Bohn’s transl., ii. p. 162.

® See The Apostle Paul and the Christian Church at Philippi.
By Rev. J. F. Todd, London, 1864. Here will be found a pains-
taking endeavour to show the contrast between the teaching and
method of Philo and 8. Paul. Burton’s Bampton Lectures, note
93, &c.; Dorner, Person of Christ, i. 22-41 (Clarke’s ed.).

> De Vit. Mos. iii. 14. (ii. p. 155): dvayxatov ydp hv Tov Lepo-

pévoy TH Tod Kécpou warpt wapakAnTyY xpHcOa TeAaoTaTY Ti
dperiy vid, mpés Te dpynorelay dpaprnparey Kat xopryiay dpPova-
Tatov dyabdr.

* Philo calls the Logos xécpos adrés. De Mund. Opif. 48.
(i. p33).

5 Quis rer. diy. haer, 42. (ii. p. 501). See Jowett, Ep. to
Galat. p. 482.

man, of the Christian. With a writer who saw in
matter the source of all evil, the idea of the Incarnation
was inconceivable, was indeed repugnant to his concep-
tion of God and God’s relation with the world. That
_ the term Logos was well understood is evident, e. g.
from the abrupt commencement of 8. John’s Gospel ;
but none of the philosophers or theologians who were
familiar with the expression would have admitted the
statement that ‘The Logos became flesh.’ Such an
assertion was utterly irreconcilable with their principles.
With Philo the Logos is rather ‘ Reason’ than ‘ Word,’
metaphysical rather than personal, speculative rather
than moral. With the Apostle the reverse is the case.
_ The Personality of the Word, His historical manifest-
ation, are the points brought out. And in the full
_ Christian doctrine we trace the truth for which pre-
__ eeding revelations had prepared the way, that the Son
ef God is that Angel of the Covenant who guided the
__ ancient patriarchs, that Word who executed the Father's
will, that Wisdom which was with God and was over
all His works.
es Besides Philo and his school there are other sources
__ whence Christianity is said to have derived its tenets
and practices. Not satisfied with the opinion that
_ Christianity is the ordained religion for which Judaism
prepared the way, being itself the proper development
of the earlier form, critics have, with a perseverance
that might be better employed, sought to trace Christ’s
doctrines to human opinions prevalent in the age pre-

ceding his own, and to state precisely whence they were
borrowed or adopted.

___ Among the heralds of Christianity have been reckoned
_ the Essenes’, many of whose tenets and practices are
_ said to have prepared the way for the reception of a

purer and more definite faith. They were indeed the Q,

saintly livers among the Jews in all ages of their’
history. From the time of Moses to the captivity, from
the return to the era of the Maccabees and thence onward
to Christian days, there had always been holy men, led
by the Spirit of God, who, whether living in communi-
ties or solitary, kept in many respects to the strictest
traditions of their faith, and by purity, unworldliness, and
the practice of many virtues anticipated no few of the
Christian doctrines. Doubtless there were many excesses
in their religion : they often showed as mere fanatics, often
espoused philosophical tenets alien from and inconsis-
tent with revelation ; but as their name connects them
with the Chasidim, the holy*, so all their rules and
tenets and practices were intended to produce holiness.
Of the analogy between their precepts and many of
Christ’s commands or of the usages of the early
Christians, it is easy to judge*. Thus, the Essenes
commended the poor in spirit, peacemakers, the mer-
ciful, the pure in heart; they contemned the laying
up riches; they had all things in common, called no
man master, sold their possessions and divided them
among the poor; they swore no oaths, but their com-
munication was yea, yea, nay, nay. They believed that
by prayer and fasting they could cast out devils ; that
a man should abstain from marriage for the sake of the
kingdom of heaven; that by living a life of holiness
and purity their bodies would become temples of the
Holy Ghost and they would be able to prophesy (1 Cor.
xiv. 1, 39). That Christianity derived any of its doe-
trines and practices from the Essenes is an unproved
assertion ; but that finding their principles and customs
prevailing, Christ and His Apostles recognised what was
good and right in them, while rejecting their excesses,

so

1 The accounts of the Essenes are found in Philo, Quod omn.
_ prob. lib. 12, 13. (ii. pp. 457-460) ; Fragm. ii. pp. 632, ff., Mang.;
_ Joseph. Bell. Jud. ii. 8; Antiq. xiii. 5; xv. 10; xviii. 1; Solinus,
Polyhist. xxv. 7, ff; Porphyr. wept dwoy. rav éapiy., p. 381, ed.
1620; Epiphan. Adv. Haer. i. 10. p. 28, ed. 1682 ; i. 19. p. 39;

ward "OconvGy; Pliny, Hist. Nat. v. 17. See Dr. Ginsburg’s
Essay, The Essenes: their History and Doctrines, London,

1864; Gfrirer, Philo, ii. pp. 299, ff; Diihne, i. pp. 469, ff.

2 See Art. Chasidim, in Kitto’s Bibl. Cyclop. This derivation
is the subject of much dispute. See Lightfoot’s Essay.

3 The following comparison is based on Dr. Ginsburg’s most
complete and interesting Essay, where the whole literature of
the subject is fully treated, and Dr. J. B. Lightfoot’s Essay in
his edition of S. Paul’s Ep. to Coloss.

D2

= ae

ic eS

20

is certainly possible’. And the very existence of this
sect, if it was a sect, or of these saintly persons, was
doubtless one of those providential preparations for
the triumph of the Gospel which the Christian student
has at all times loved to trace. But much more has
been made of the importance of these religionists than
is warranted by their history or the tenets which are
attributed to them.

The fact is that the Essenes were an insignificant
body, and played no prominent part in the national life
of the Jews. There is no evidence that any intercourse
existed between Essenism and Christianity, and to
assume that Christ Himself, John the Baptist, and
James the Lord’s brother were members of this sect,
as some authors do, is to read into history preconceived
views, not to base theories on well-established facts.
The coincidences of practice and teaching between the
two are only so far connected as all high morality may
be said to be derived from one source, or as the special
points mentioned may be considered as the growth of
the same country, climate, and circumstances. In
many of their opinions and customs they directly
contravened the Mosaic law, as for instance in their
abstention from animal sacrifices”, and no more marked
opposition to Christianity could be found than in their
persistent denial of the Resurrection of the body.

From what has been said we may gather these
inferences. The Jewish-Alexandrian philosophy was
not the origin of any of the doctrines of the New
Testament ; nor was the allegorical method of inter-
preting certain parts of the historical Scriptures derived
from or identical with that employed by Philo and his
school, The two allegations to the contrary are based
on verbal similitudes, sometimes accidental, sometimes in-
tentional, but with no affinity in thought. But using the

THE BOOK OF WISDOM.

language current at the time as the vehicle of Christian ie
truth, the Apostles explained their meaning intelligibly, —

suggested the origin of the erroneous speculations then
prevalent, and at the same time corrected these mis-

a
,

‘San

takes, For it was indeed incumbent on them to

notice the prevailing theories which were to become

the parents of future heresies in the Christian Church. |

It is beyond our design to trace the course of these de-

clensions from the faith, but we may state briefly the
effect of this Judaic-Alexandrian philosophy on one or —

two points of Christian dogma.
The Arian heresy may reasonably be referred to
the Logos doctrine of the Alexandrian school. This

error gathered into one view all that had hitherto
tended to lower the divinity of the Second Person of the

Divine Trinity. The Logos, regarded by Philo often as
not personal, sometimes as personal, but not so per se ;
the denial of any duality of Divine Persons; the separ-
ation of the Logos from the divine sphere, His sub-
ordination to God, and His creation in time; these and
such-like opinions were a preparation for the notion
that the Son was a creature begotten not eternally and
not consubstantial with the Father.

Again, the Sabellian doctrine which substituted three
names or conceptions of God in place of three Persons,
which regarded the Trinity as different modes of the

existence of God, had its prefigurement in the dream of at

Philo concerning the threefold perfections of God, T
trinity of Plato, as it is called, the discussions of philo-
sophers respecting the three great principles of things,
with which the schools of Alexandria had familiarised
him, led to a theory, which, while it retained the great

dogma of Monotheism, embraced the idea of a triad of — a

operations or virtues in the divine nature*®, Vague
and indeterminate as was Philo’s conception of this

1 That S. John the Baptist belonged to this order is argued
from his ascetic life, and from the fact that Christ announced
him to be Elias, which would be equivalent to saying that he
had arrived at the highest degree among the Essenes, See
Dr. Ginsburg’s Art. The Essenes, Ap. Kitto’s Cyclop.; Gritz,
Gesch. d. Jud. iii, p. 217. The same opinion has been held con-
cerning James, the Lord’s brother, and even Christ Himself.

See the refutation in Lightfoot.

2 This has been denied by Neander, Hist. of Christ. Relig. i.
p. 67 (Bohn’s transl.) ; but see Lightfoot, p. 134.

% Cudworth, Intell. Syst. ii. 333, note (transl. by Harrison) ;
Philo, De Cherub. 9 (i. p. 143); De Abrah, 24 (ii. p.19); De
Mut. Nom, 4 (i. p. 582).

PROLEGOMENA, 21

trinity, it was the germ of that error which used the
term while it destroyed the Christian connotation.

And once more, that Judaizing Platonism, which
with certain additions merged into Gnosticism, derived
some of its chief elements from these Alexandrian theo-
logasters, as Erasmus would have called them. This
widely penetrating system, which formed the chief dan-
ger of early Christianity, was the natural offspring of
Oriental mysticism. Gnosticism furnished no essentially
new speculations; it gave a new emphasis to truths
already held, it combined them in new relations, but it
did not create or invent novel theories and produce
an altogether fresh system. Of the elements that con-
tributed to this philosophy Alexandrian Judaism was
one of the most important. If we may trace some of its
factors to oriental Pantheism or Parsism, we are con-
strained to acknowledge the supreme influence of the
school of Alexandria, and to look upon this as the
medium by which the tenets of the various religion-
isms which composed it were held together and con-
solidated. The distinction between the highest God
and the Demiurgus, the derivation of evil from an evil
principle called matter (#7), the doctrine of emanation,
the representation of the visible world as an image of the
world of light, the arbitrary allegorising of Scripture,
and the notion of a secret doctrine which belonged only
to the highest intellects, all these were the direct pro-
duct of the Jewish-Alexandrian philosophy.

To this school also we may trace many of the
opinions and much of the method of the early Christian
Fathers. In defending and developing Christian doc-
trines they were necessarily brought face to face with
Alexandrian teachers, and were constrained either to
accept or oppose their statements. With the writings
of Philo Justin Martyr was well acquainted, and he
adopts many of the Jew’s opinions and uses his lan-
guage. In his idea of God he is much more in accord-

ance with Philo than with the Catholic Creed, con-
ceiving the Father, the Word, and the Spirit, not as
three Persons of one divine substance, but as three
Principles of differing rank*. After Philo’s example
also he endeavours to reconcile the cosmogony of Plato
with that of Moses ; and at another time he introduces
thoughts concerning the soul from the Stoics and other
Greek philosophers *.

Of the deep influences of the Graeco-Jewish philosophy
upon the Alexandrian Fathers every student is aware.
‘Any one,’ say Vacherot*, ‘who desires to understand
Clement and Origen, must keep in mind the three
sources from which they drew their thoughts, Gnosti-
cism, Philoism, and Platonism.’

Clemens Alexandrinus regarded Greek Philosophy
as a mere plagiarism from the Jewish Scriptures‘. In
his Stromata his chief object is to furnish materials for
the construction of a Christian philosophy on the basis
of faith in revealed religion; and in carrying out this
design he shows how in various particulars the heathens
were indebted to Hebrew sources for their wisdom, thus
following up the investigation in which Philo had led
the way. Nor does he confine himself simply to the
truths which philosophy has to teach: from her he
borrows his method of inquiry; he calls to his aid
dialectics, geometry, arithmetic and other sciences, to
contribute their support to his theological speculations.
All, in his view, have their part in this supreme science,
which is Knowledge, Gnosis®; and the end and object
of this is union with God through the Word.

In Origen we see the allegorising method of inter-
preting the Scriptures reduced, as we may say, to a
system. This great teacher seems to revel in the ob-
scurities and dark sayings of the divine oracles. He
finds in them subjects worthy of his deepest thought.
It was in his opinion an error fraught with much evil
to adhere to the external, the carnal part of Scripture ;

. Prim, p. 51; Vacherot, i. p. 230.
ie te 78; Cum Tryph. Dial. p. 221.

* Strom. xi. 1.
5 Strom. vi. 10; Vacherot, i, p. 251.

THE BOOK

22

in every portion we should seek hidden and mystic
meanings which are the spirit of the Word of God and
its veritable substance. The letter leads astray and brings
little benefit’. Consistently with this theory he lays
comparatively little stress on the historical facts con-
nected with Christ’s life, and seeks to rise to the contem~
plation of the essence of the Logos, as He is in Himself,
using the life and character of the historical Jesus as a
symbol of the agency of the Divine Logos, seeing in
all Scripture the incarnation of the Word *. Like Philo,
he explained the earthly events narrated in the Bible
and the temporary enactments recorded there as sym-
bolical veils of spiritual mysteries. The outer husk
he deemed to be suitable food for the uninstructed
multitude; the higher truths were to be reserved for
those who had arrived at the most perfect condition.
If there were any persons standing between these two
states, for them the allegorical sense was suitable, as
best conveying to their capacities moral instruction and
edification. There are many other points in which
both Origen and Clement exhibited remarkable affinity
in doctrine to Philo. In their language concerning
God and the Word and the Holy Spirit and the destiny
of man they are in close accord with the Jewish writer.
They also owed much to Greek Philosophy; in their
cosmology, their psychology, their ethics they intro-
duced the ideas of Stoics and Platonists ; and although,
in the case of Origen, these foreign elements were de-
veloped into formal heresy, yet they were on the whole
serviceable to the cause of Christianity, and formed a
part of that Providential arrangement which prepared
the way for the acceptance and dissemination of the
true faith °,

These writers and their followers had the high merit
of introducing Christianity in the only form in which
it would be likely to find acceptance with cultivated
and scientific intellects ; and if they exhibited a tendency
to merge practice in speculation, to make men think

rather than set, still both of these elements are nese

sary for all education, and we must not decry the —
merits of those who taught the one if they failed —
sufficiently to supply the other. The argumentum ad
hominem which they were thus enabled to use was —
eminently serviceable to them in conciliating opponents —
and in establishing the doctrines which they laboured
to disseminate. They could show how philosophers had
long been feeling after a Trinity in the Divine nature,
how the Word of God had been an object of abundant

speculation for many a day. The very terms with
which their adversaries were familiar could convey the
instruction which they desired to give ; the very dogmas
which heathen sages had announced were echoes of re-

vealed truths; and those who had set these forth were ©

guided by that Holy Spirit whom Christians adored.
Before concluding this brief and necessarily imper-
fect sketch there is one other result of the Jewish-
Alexandrian teaching which we must mention. An
earnest pagan, when he turned his attention to the
conclusions attained by his most eminent philosophers,
and saw how empty, unsatisfactory and barren of
issue were their speculations, naturally longed for

something better, some completer solutions of the — a

questions by which his mind was agitated. And, look-

ing around on the varying faiths of the nations, he en- or
deavoured to calm his disquiet and quench his longing __
by elaborating an eclectic philosophy which should

combine in one the best points of heathenism and
Oriental religion. In this connection it was impossible _
to avoid following in the steps of Philo and his school. —

In attempting to breathe into the expiring heathen-

dom a new breath of life, a method, which had already
more or less successfully glorified and exalted ancient
myths and philosophic theories by conceding to them

a place in the shrine of revealed religion, was the very

element needed to inspire new zeal in behalf of the old
rites, and to form the basis of polemical and apologetic

1 Orig. in Ep. ad Rom.

® See Neander, Hist. of Christ. Relig. ii. p. 257, ff. (Bohn’s transl.)

lib. viii. 8. p. 633 Ben.
3 Vacherot, i, p. 294, ff

discussion. Successful opposition to Christianity could
only be offered by a spiritualizing of the polytheistic
religion which would conceal its grossness and soften the
contrast between the popular superstitions and the pure
doctrines by which they were being undermined and
supplanted. This antagonistic system is known as the
later Neo-Platonism. Its struggles with Christianity
and its utter defeat form an interesting episode in Church
history which it is beyond our scope to describe.

_ If then we allow that there is token of immediate

PROLEGOMENA.

a Oe Fe
Magee

23

connection between the Jewish-Alexandrian philosophy
and the early Fathers, and if we concede that the at-
tempt to conciliate philosophy and religion led the way
to that new phase of doctrine which was so bitterly
hostile to Christianity, we have shown that we dissent
heartily and altogether from the opinion that any
prominent doctrines of Christianity are derived from
any alien sources, and we can see no ground for such
opinion but certain verbal similarities which are capable
of another and more reasonable explanation.

Il.

Title—Plan.—Contents,

Tue Book which we are about to consider has
generally gone by the name of The Wisdom of Solo-
mon. It is so entitled in the earliest Manuscripts.
Thus the Sinaitic Codex calls it Sopia Sadopwvros, the
Vatican Sogia Saropor, and the Alexandrian Zoq¢ua
ZoAopwvros: the early translations have usually given
it the like appellation, the Syriac terming it ‘The
Book of the Great Wisdom of Solomon,’ and the Arabic
*The Book of the Wisdom of Solomon, the son of
David’ But by many of the Greek Fathers, and by
Western writers since the time of SS. Jerome and
Augustine, the name of Solomon has been dropped.
Epiphanius and Athanasius cite it under the designation
of Havdperos So¢pia, ‘ All-virtuous Wisdom,’ a title also
applied to Proverbs and Ecclesiasticus. Olement of
Alexandria’ and Origen? called it ‘H cia Sofia, The
Latin Vulgate prefixes the title ‘Liber Sapientiae,’ and

Augustine*® names it ‘Liber Christianae Sapientiae,’
and says it is improperly termed Solomon’s. That it
had no claim to be considered a production of the
royal author whose name it bore was generally felt,
though some few writers in uncritical times main-
tained the contrary. Jerome, in his preface to the
Books of Solomon, says: ‘Fertur et Panaeretos Jesu

- Filii Sirach liber, et alius pseud-epigraphus, qui Sa-

pientia Salomonis inscribitur,’ intending probably by
this epithet to shew merely that in his judgment it
was wrongly attributed to King Solomon. Elsewhere
he refers to it as ‘The Wisdom that is ascribed to
Solomon, if any one thinks proper to receive the Book.’
Augustine in his Retractations* remarks: ‘Salomonis
duo hi libri a pluribus adpellantur propter quamdam,

ome we:

sicut existimo, eloquii similitudinem. Nam Salomonis’

non esse nihil dubitant quique doctiores.’ That the

+ Strom. iv. 16. p. 515. ? In Ep. ad Rom. vii. 14.

* Ep. 130; De Doctr. Christ. ii. 8; Specul. p. 1127, C. D.;
De Civitat. Dei, xvii. 20: ‘Alii vero duo, quorum unus Sa-
pientia, alter Ecclesiasticus dicitur, propter eloquii nonnullam

similitudinem, ut Salomonis dicantur, obtinuit consuetudo; non
autem esse ipsius, non dubitant doctiores; eos tamen in auctori-
tatem, maxime occidentalis, antiquitus recepit Ecclesia.’

* ii. 4. Cf. Spec. de lib. Sap.

+ sig ote Va

24

author assumes the name of Solomon is of course ap-
parent. Such a use of fiction has been common in all
ages without any suspicion of fraud being attached to
the writer. Plato and Cicero in their Dialogues in-
troduce real characters as vehicles for supporting or
opposing their own views. If it could be proved that
any of the Psalms ascribed to David were written after
his time, we might reasonably suppose that they had
his name prefixed to them, as being composed in his
spirit or in that form of sacred poetry employed by
him. So all the Sapiential Books, though some of
them were confessedly of much later date, were com-
monly attributed to Solomon, as being himself the ideal
of the personification of Wisdom and the author par
excellence of works on this subject. And when the
writer introduces Solomon himself speaking, this is not
done with any intention of leading his readers to be-
lieve that the work was a genuine production of the
Son of David. Written, as we shall see, at a period
many centuries removed from the palmy days of Israel,
at a place far distant from Jerusalem, in a language
and style unfamiliar to the Hebrew king, the Book
could never have claimed for itself the authority of that
royal name except by a fiction universally understood
and allowed. An analogous use of fiction is found in
the Books of Tobit and Judith, where under cireum-
stances professedly historical, but which in many par-
ticulars do violence to history, moral and _ political
truths are forcibly enunciated. There is this further
reason for the use of the name of Solomon in the title
of the Book, namely, that many of the sentiments and
much of the language found therein are derived from
the genuine works of the royal author, as will be seen
in the Commentary.

THE BOOK OF WISDOM.

The plan and contents of the Book have next to be
considered. And first we must ask, What is meant by
Wisdom (2o¢ia) of which it treats? Dismissing from —
our minds later definitions of the term, and taking our
stand on the Old Testament Scriptures, we see that it

is used chiefly in two pregnant senses. First, it signi- y

fies that quality, so named, which is an attribute of the

Godhead, or the thought of God which has its ex- — a

pression in the Logos, the Son; secondly, it denotes

the habit of mind infused in angels and menby God
Himself, and the rules and dictates of religion and =

practical godliness. In the latter sense it is equivalent

to what is elsewhere called the knowledge of God,a __

term which includes the high contemplation of glorified

saints and angels, as well as the religious culture and =

practice of devout men on earth. As to the Divine
Wisdom, this originally resides in God. As Job says
(xii. 13), ‘with Him are Wisdom and strength ;’ ‘God
understandeth the ways thereof, and He knoweth its
place’ (xxviii. 23). And then more definitely in the
Book of Proverbs it is said of Wisdom: ‘The Lord
possessed mein the beginning of His way, before his
works of old. I was set up from everlasting, from the
beginning or ever the earth was. I was by Him, as one
brought up with Him, and I was daily His delight, re-
joicing always before Him’ (ch. viii). Though we do not
here see Wisdom actually distinguished asa Person of the —
Godhead, yet it is shown as more than a mere abstrac-
tion or poetical personification; it is shown at least as
uncreated and as coeternal with God. Thus much we
may gather from the canonical Scriptures of the Old
Testament’. In the Book of Ecclesiasticus a further
advance is made, ‘Wisdom comes from the Lord and
is with Him for ever’ (i. 1); She is indeed said to be

1 See Liddon, Bampton Lectures, ii. pp. 89-95, ed. 1867.
Christ ‘is stated, according to His earthly nature, to be “the
firstborn of every creature” ; a passage which bears out the opinion
of S. Athanasius [Orat, II Contr. Arian. 47], that the reference
to the creation of Wisdom in the Book of Proverbs is designed,
among other things, to set forth the Incarnation of our Lord, as
the head and pattern of humanity. S. Athanasius, following
the Septuagint [Kvpios éxricé we dpxiy bday abrod els Epya abrod),

and expressing the Hebrew with more exactness than is done in
our translation, renders Prov. viii. 22, “The Lord created me
a beginning of His ways,” which is equivalent, he observes, to
the assertion that the Father prepared me a body, and He
created me for man, on behalf of their salvation.’ Wilberforce,
Incarnat. chap. ii. pp. 24, 25. ed. 1852. The Revised Bible
translates, ‘The Lord possessed (or, prepared, marg.] me in the
beginning of His way.’

A

created, ‘created before all things’ (i. 4), but she is
also said to be ‘poured out upon all God’s works’
(ver. 9), ‘and never to fail’ (xxiv. 9), ‘but to have her
habitation in Jacob, and to take root in the inheritance
of the Lord’ (i. 8, and 12), And thus we are led on to
the doctrine of the Logos, the expression of the thought
of God, and the manifestation of Wisdom among man-
kind and in all creation. In the Book of Wisdom this
idea has become more definite and precise. The nature
and sphere and operation of Wisdom are clearly stated.
She is the breath of the power of God and a pure in-
fluence flowing from the glory of the Almighty, the
brightness of the everlasting light, the unspotted mirror
of the power of God, and the image of His goodness.
Being One she can do all things, remaining immutable
herself she maketh all things new, and in all ages
entering into holy souls she maketh them friends of
God and prophets. She is privy to the mysteries of
God, sits by His throne, loves His works, was present
when He formed the world, and gives to men all the
virtues which they need in every station and condition
of life’.

As regards Wisdom in its human aspect we may say
generally that, as used in the Sapiential Books, the
term expresses the perfection of knowledge showing
itself in action, whether in the case of king or peasant,

statesman or artisan, philosopher or unlearned. Its

contradictory is Folly (évoa), which signifies all wilful
ignorance, sinfulness and carelessness, every act and
habit opposed to the love of God and the practice of
holiness. Professor Huxley remarks in one of his
essays: ‘The only medicine for suffering, crime, and

4 e Z 7 ;
_ PROLEGOMENA. 25

all the other woes of mankind, is Wisdom.’ And
though his notion of wisdom is very different from that
of him who is called ‘Pseudo-Solomon,’ and involves
no principle of divine revelation, yet taken as it stands
the statement contains a great truth. The habit of
making a right choice, of using aright the knowledge
and powers given, is enforced alike by the Jewish
teacher and the modern philosopher. That gift of
God the Holy Spirit which is called Wisdom directs
men to seek God as the end and object of their life and
faculties, to give themselves up to His guiding hand, to
know and to do His will. The Jew was not a specu-
lative philosopher; he did not employ his mind on
abstruse theories concerning the mutual connection
and interdependence of nature and spirit. Abstract
investigation had little charm for him. All his views
were based on revealed truths; it was from refiection
on past revelations that his literature arose. Thus
with him Wisdom embraces what a Greek would call
virtue, a habit of choosing the good and excellent way ;
but it comprises also the notion of a deep knowledge,
an appropriation of the history of God’s dealings with
His people, and a thorough trust in the divine aid
which is never refused to the prayer of the faithful.

In the Book before us Divine Wisdom is presented
under two aspects: somctimes as the Spirit, sometimes
as the Word of God, different operations being at-
tributed to each®. As the Spirit of God, Wisdom fills
the world, is the means by which the Divine omni-
presence is effectuated and expressed, and inspires men
to be prophets; as the Word of God, Wisdom made
the world, and is the executor of God’s commands both

1 Wisd. vii, viii, ix; Vacherot, i. pp. 134, 135; Dahne, pp.
154, ff; Gfrérer, Philo, i. pp. 243, ff. ; ii. pp. 216, ff.

2 Thus, chap. i. 4-6: ‘Into a malicious soul wisdom shall not
enter, nor dwell in the body that is subject to sin. For the holy
spirit of discipline will flee deceit, and remove from thoughts
that are without understanding. Wisdom is a loving spirit.’
‘For the Spirit of the Lord filleth the world; and that which
containeth all things hath knowledge of the voice,’ ver. 7. Com-
pare also ix. 17. Here Wisdom is identified with the Holy Spirit.
In the following passages it assumes the character of the Word:

vii. 22, ‘Wisdom, which is the worker of all things, taught
me;’ xviii. 15, ‘Thine Almighty word leaped down from heaven
out of Thy royal throne, as a fierce man of war... and brought
Thine unfeigned commandment ;’ ix. 1,2, ‘O God of my fathers,
Who hast made all things with Thy Word, and ordained man
through Thy Wisdom.’ In Philo also the conception of Wisdom
is not consistent or uniform. Some passages expressly identify
the Logos and Wisdom; elsewhere Wisdom is represented as
the spouse of God, and again as the mother of the Logos.

P eens i” <a?

in the reward and punishment of His creatures. By
personifying Wisdom in the former view the author
prepares the way in a most remarkable manner for the
full doctrine of the Personality of the Holy Ghost,
which was not plainly revealed till later times ; and by
his personification of the Word he adumbrates the true
Christian doctrine expressed by 8. John.

Human Wisdom is portrayed as that gift of God
to men which is the guide and aim of all good conduct
in life, and which leads to a happy immortality. This
gift contains all virtues, moral, physical, and intellec-
tual, holy living, manual dexterity, cultivated under-
standing. In developing this principle the author is
in advance of many of the books of the Old Testament
in regard to the Providence of God, the immortality
of the soul, and the future judgment, thus lighting
the way to the full knowledge of Christianity. Inci-
dentally, or it may be formally, he refutes the per-
nicious doctrines of Epicureans and materialists; hé
shews the superiority of the Hebrew religion to heathen
philosophy in its purity and strictness, in its faith in a
future life, in its trust in Divine Providence, and
tacitly confutes many of those arguments alleged by
Pagans both then and afterwards against Hebraism.
And, further, as in the inspiration of his genius, and
fired by the majesty of his subject, a poet is often led
to give utterance to thoughts which have a meaning
and a fulness far beyond anything that he intended, so
the author of the Book of Wisdom, if not directly in-
spired by God as were the writers of the earlier Scrip-
tures, has exhibited a deep knowledge of divine things,
and a forward reach into mysteries still unrevealed,
which seem greater than have been elsewhere displayed
beyond the limits of Scripture. Those magnificent en-
comiums of Wisdom wherein our Book abounds seem
to illustrate and glorify Him Who is the Wisdom of
God. Nothing can be more appropriate to Christ than
the grand personification of this attribute of Deity.
In such passages as the following the writer seems to

pas i Gado a n rig Rae sie a = : ita vs te ee
26 THE BOOK OF WISDOM.

have been guided beyond his own thought to indicate —
the operations and attributes of the second Person of —
the Holy Trinity. ‘O God of my fathers, and Lord of
mercy, Who hast made all things by Thy Word’ (ix. 1).
‘For it was neither herb, nor mollifying plaister that
restored thém [the people bitten by fiery serpents] to
health; but Thy Word, O Lord, which healeth all
things.” ‘That Thy children, O Lord, whom Thou
lovest, might know that it is not the growing of fruits
that nourisheth man ; but that it is Thy Word which pre-
serveth them that put their trust in Thee’ (xvi. 12, 26).
‘While all things were in quiet silence, and night was
in the midst of her swift course, Thine Almighty Word
leaped down from heaven out of Thy royal throne, as a
fierce man of war in the midst of a land of destruction, —
and brought Thine unfeigned commandment as a sharp

‘sword’ (xviii, 14-16). As regards the second passage

here quoted, our Lord Himself has explained the alle-
gorical import of the ‘serpent lifted up in the wilder-
ness. The last passage has for ages been applied by
the Latin Church to the Incarnation, and is interwoven
into her offices for Christmas and Epiphany. And
once more, that language which the author puts into
the mouth of the wicked persecuting the righteous is
more true of the mockery heaped upon the Saviour as
He hung upon the Cross'. ‘ He professeth to have the
knowledge of God, and he calleth himself the child of
God...He maketh his boast that God is his Father.
Let us see if his words be true: and let us prove what
shall happen in the end of him. For if the just man
be the Son of God, He will help him, and deliver him
from the hand of his enemies.’

The Book itself may be broadly divided into two parts,
the first nine chapters treating of Wisdom under its —
more speculative aspect, exhorting men to strive after
it, and describing its origin, and its moral and intel-
lectual effects; the last ten chapters being confined to
the historical view, showing how Wisdom has dis-
played its power in the lives of the Fathers and in its

} Wisd. ii. 13, 16-18; S. Matt. xxvii. 42, 43. The words in Ps, xxii, 8, are not so full or so similar,

dealings with the Israelites in connection with Egypt.
Herein incidentally are answered many of the heathen
cavils against Hebraism; and that problem which Job
found impossible to explain, the difficulties which occur
to any one who reflects upon the moral government of
the world, is in a measure resolved, and the faith-
ful believers are comforted with the assurance that

PROLEGOMENA. 27

although they suffer here and the wicked prosper, yet
a day of retribution is at hand, and in another life all
shall be adjusted and rectified,—a fact, the truth of
which, as regards individuals, may be inferred from
God’s dealings with nations which have no future, but
are rewarded and punished in this world.

III.

Language and Character.

Tue language and style of the Book are very re-
markable. Compared with the Septuagint version of the
canonical Scriptures, it is seen at once to be no mere
translation from the Hebrew, but an original work of
high character and of marked peculiarity. 8S. Jerome
was quite justified in the opinion expressed in his Preface
to the Books of Solomon: ‘Secundus apud Hebraeos
nusquam est, quin et ipse stylus Graecam eloquentiam
redolet.’ It is indeed written in the purest form of
Alexandrian Greek, free from the Hebraisms and ano-
malies of the Septuagint, and full of passages which
combine the richest vocabulary with genuine rhetorical
eloquence. The originality of the work is seen in
many particulars. We may remark the many unusual
compound words and novel and combined expressions
with which it abounds; such are, xaxdpox6os (xy. 8) ;
tméppaxos (xvi. 17); dxndidaros (iv. 9); dvarodiopds (ii.

5); «ldéxBea (xvi. 3); yeveoudpyns (xiii. 3); eddpavera

(xiii. 19) ; vpmoxrdvos (xi. 7); Bpaxuredns (xv. 9). Many

ft expressions in this Book have become, as it were, house-

hold words among us, others exhibit a remarkable
felicity which has given them a general currency.

Mediaeval illuminations on the walls of Churches or
in devotional manuals show how deeply the heart of
the religious had imbibed the notion that ‘the souls
of the righteous are in the hand of God’ (iii. 1). Ma-
terialistic and rude as such representations may seem to
modern eyes, they preach a great truth which is clearly
set forth in Wisdom. Many a man quotes or hears the
words ‘a hope full of immortality’ (iii. 4) without
knowing the source of this noble expression. ‘They
are Thine, O Lord, Thou Lover of souls,’ 8éarora pidd-
Woxe (xi. 26). Here is an old term with a new and
beautiful sense affixed to it, the classical notion of
‘loving life too well,’ and hence of being cowardly, being
elevated into an attribute of Almighty God Who hateth
nothing that He hath made. Modern science is fond
of talking about Protoplasm and the Protoplast, little
imagining that it is indebted to Wisdom for the word’:
‘I myself am a mortal man... the offspring of him
that was first made of the earth,’ yyyevots axéyovos mpo-
romddorov (viii. 1; x. 1). That saying of our Lord,
Whoso committeth sin is the servant of sin,’ and still
more that of S. Paul, ‘We are debtors not to the flesh

1 Forgetting this, Wilberforce writes (Doctr. of Incarnat.

chap. iii. p. 49, ed. 1852): ‘Wherein did the Protoplast, as

Bishop Bull calls him, after S. Irenaeus, differ from us all?’ as

though the latter were the originator of the expression in its
application to Adam,

E:
4

to live after the flesh,’ had already been shadowed forth
by our author where he speaks of Wisdom not dwell-
ing in the body pawned, pledged, bound over to sin,
xardype duaprias', Classical Greek knows a verb péuBa,
péuBoua, to roam, be restless or unsteady ; it remained
with the author of the Book of Wisdom (iv. 12) to use
the noun fepuBacpds to express the wandering desire of
map, the restlessness of unchecked concupiscence, the
giddiness and moral vertigo caused by passion,

As we have already seen, the author shews many
traces of acquaintance with Greek thought and philo-
sophy, and many of his expressions are couched in the
phraseology of Plato and the Stoics. The phrase ap-
plied to the material of which the world was formed,
tAn dpophos (xi. 17), is Platonic, so are the terms
mpévoua (xiv. 3), mveipa voepdr (vii. 22).

To Greek literature and customs are owed many
allusions and terms. Thus the manna is called am-
brosial food (xix. 21); revellers are crowned with
garlands (ii. 8); victors in athletic games are rewarded
with a wreath (iv. 2); men have their household gods
and ships their tutelary divinities (xiii. 15; xiv. 1).

From these circumstances the treatise presents a
closer analogy to profane writings than any other book
contained in the Greek Bible, and its language is con-
sequently richer and more varied.

There are other points to remark in the form and
character of the work. It is modelled in some degree on
the ancient Hebrew poetry. That rhythm of thought,
and parallelism of members, which are the distinguish-
ing form of Hebrew poetry, are also conspicuous
features in Wisdom. This is more carefully managed
in the first portion, the latter part of the book being
more rhetorical in construction. But that the whole
was written in what has been called ‘verse rhythm’ is
obvious, and the Alexandrian MS. has transmitted it

to us in this form, in which it will be found printed in
the text. Epiphanius? too speaks of Wisdom as written
stichometrically, and crities* have ascertained that itis
divided in our present Greek MSS. into 1098 stiches,

while Nicephorus found 1100 verses in his codices.
Hence it is argued‘ that one or two of the Vulgate
additions are probably grounded on ancient authority,
Be this as it may, the writer of Wisdom, while employ-
ing the familiar parallelism to give force and emphasis
to his periods, has also availed himself of some other ap- _

pliances more or less foreign to Hebrew poetry. Some-
times he seems to have adopted almost the strophe and
antistrophe of the Greek poets; at other times he has

condescended to paronomasias, alliterations, and asso- — <
nances for the sake of giving greater effect to his con-

trasts or prominence to his verbal expressions. Some
of these forms of parallelism may be observed in the
very beginning of the Book.

*Ayamnaate Stxatocvvyy of Kpivovres Thy yay,
pornoare rept rod Kupiou év ayabérnrt,
-kal é€v dmddryte apdias (yrnoare avrdv*
Gre etpioxerat Trois pi) metpafovow adrov,
euhaviferar 5€ trois yu) dmurrovew aiT@.
Here are seen the verbal artifice in the words dyamj-
care, Cyrncate, ppovncate, ayabdrnrt, amddrnt, and the

parallelism of thought in the various members of the "
sentence ; pi) dmorodo. and i) weipagovor are parallel to —

év amAdryte and éy dyabdrntt, cipioxerar answer to (yrA-
care, euaviferar to ppovncare.

Take the noble passage descriptive of Wisdom,
vii. 24 ff. -— .

‘More active than all action is Wisdom ;

And she passes and goes through all things by reason
of her purity,

For a vapour is she of the power of God,

And a pure effluence of the glory of the Almighty,

_1 §, John viii. 34; Wisd. i. 4; Rom. vi. 16, 20; viii, 12.

? Epiph. De Mens. et Pond. iv: al yap orixhpes B00. BIBAo,
Hre Tov Zoropudyros, mavdperos Aeyouévn, wat } Tod "Ingo rod
viod Spay K.7.A,

* Credner, Geschichte. des Kanon, pp. 108, 120; Thilo, Speci-

“men exercit, crit. P- 34-

* See Grimm on ch, i, 15.

PROLEGOMENA. 29

Therefore falleth unto her naught defiled ;

For a reflection is she of Eternal Light;

And a mirror unspotted of the majesty of God,
And an image of His goodness.’

Or again, mark the delicate balancing of sentences
in the language put into the mouth of the sensualist,
(ch. ii) :-—

‘Short is our life and full of pain,

And there is no healing for the death of man,

And none was ever known to have returned from the

grave.

For we were born at all adventure,

And hereafter shall be as though we never had been;
For smoke is the breath in our nostrils,

And thought is a spark at the beat of our heart,
And when this is quenched the body shall turn to ashes,
And the spirit shall be dispersed as empty air;

And our name shall be forgotten in time,

And no man shall remember our works;

And our life shall pass away as track of cloud,

And shall be scattered abroad as a mist

Chased away by the beams of the sun

And by his heat oppressed.

For the passage of a shadow is our life,

And, there is no return of our death,

For it is fast sealed, and no man cometh back.’

As an instance of another kind of parallelism ex-
hibiting great ingenuity may be mentioned the famous
Sorites in chap. vi, whereby the writer proves that the
desire of Wisdom leads to a kingdom !:—

‘The desire of Wisdom is the beginning of Wisdom,
And the truest beginning of Wisdom is the desire for
instruction,

And the care for instruction is love,

And love is the keeping of her laws,

And attention to her laws is assurance of immortality,
And immortality maketh us to be near unto God,
Therefore the desire of Wisdom leadeth unto a kingdom.’

_ The first member of the argument is not expressed, but
is virtually contained in the preceding verse, and the

final premiss before the conclusion might be, ‘To be
near unto God is to reign.’ The wording of some of
the clauses is a little varied, otherwise the Sorites is
complete, and the predicate of the last of the premisses
is predicated of the subject of the first in accordance
with the rules of Logic.

Instances of verbal refinement meet us in every
page. Thus, of duddgavres dois ra dora dowbynoovra
(vi. 11); ods—Opods (i. 10); marolv—eprarypiv—rai-
yrios (xii. 25, 26); dpya—épya (xiv. 5), are examples of
artificial adornment which, though not so frequent in
other Greek authors, are not without example in either
of the Testaments*. But it must be confessed that the
straining after such effects sometimes degenerates into
turgidity, and seems to be below the dignity of the subject.
But while the contrasts are occasionally forced and the
treatment is unequal, the general tenour of the work is
highly pleasing, rising often into grand eloquence and
expressing the noblest thought in the choicest diction.

There is another connection in which the language
of the Book is most interesting and valuable. Its
utility in the study of the New Testament is undoubted.
Many phrases that are commonly found in the later
Scriptures can be traced to, or are illustrated by their
use in, the Book of Wisdom. ‘These are mentioned in
the Commentary as they occur, but a few may be
noticed here. When the author of the Epistle to the
Hebrews would express the co-eternity and consub-
stantiality of the Son with the Father, he uses the
remarkable term dravyacpa ris 86fs—a phrase which
is not found in the Old Testament elsewhere but in
Wisdom vii. 26, where Wisdom is called dravyacpa
doris didiov. The expression xdpis kat @eos, familiar to
us in the New Testament (e.g. 1 Tim. i. 2), is used more
than once in our Book®; so onpeia cal répara (S. John
iv. 48) occurs viii. 8, and x. 16. That mysterious

? See note on vi. 18.

2 Cf. 2 Cor. i. 3, 4, where S. Paul accumulates wapaxadeiy and
its derivatives. For such verbal refinements in Wisdom see
Grimm, Einleit., p.7. For examples of play on words in the
New Testament see Phil. iii. 2, 3, sxararoph, mepiroph: Gal. v.

II, 12, wepcrophy, dwoxdpovra: Rom. i. 29, 30, 31, St
novnpig ; pOdvou, pévov; dovvérous, dovrGérovs. Comp. notes

Bishop Wordsworth’s Greek Test., Matt, xxvi. 2, and 2 Sen.
iii. 11; and Jowett, on Rom. i. 28.

5 Chap. iii. 9; iv. 15.

—

THE BOOK

phrase, of which so much has been made in modern
controversy, «ls rév aiéva (1 John ii. 17) is used (ch. v.
15) in speaking of the just man’s life beyond the
gate of death. More than once in the Revelation we
meet with the words, dé: yap «ioc: these are illus-
trated by the text in Wisdom: ‘God proved them and
found them worthy of Himself, dgiovs éavrod. ‘The

OF WISDOM.

day of visitation,’ ¢v nuépg émoxonijs, of 1S. Peter (ii. 1

is explained by the similar phrase in Wisd. iii. 7, é
xaip@ éemucxorjs. The New Testament expressions, ¢fo80s _
meaning ‘death’; ma:deia ‘ suffering’; wapdrrepa ‘trans-
gression’; dyiavros ‘undefiled’; émriuia ‘punishment’ ;

are all illustrated by their use in this Book.

IV.

Place and date of Composition.—Author,

BErorE we attempt to investigate the authorship
of the Book of Wisdom, it will be necessary to
settle the place and approximate date of its com-
position, With regard to the former we can have no
hesitation in assigning it to Alexandria. In no other
locality could a Jew, as the author confessedly is, have
written such a work. A Palestinian Hebrew, at the
era when we shall shew reason to suppose it to have
been composed, would scarcely have possessed so
thorough a command of the Greek language as the
author displays. Such a passage as that in chap. xiii. 3,
which speaks of the beauty of material objects and calls
Almighty God ‘the first author of beauty,’ is essentially
different from purely Hebrew thought and points to a
Hellenistic writer®. Josephus himself confesses * that
his countrymen had no taste for the study of foreign
tongues, and were especially averse from Greek culture
and education. The intimate acquaintance with Greek
thought and philosophy displayed in this Book is su-

perior to anything found at Jerusalem. The dogmas.

of the Old Testament were never developed in the form
herein exhibited till the Jewish system came in con-
tact with western philosophy, and thence drew terms,

modifications, and contrasts before unknown. Where — 4

could this close contact have occurred but at Alex-
andria? and who but an Alexandrian Jew could have
clothed the results in the only language that could
adequately express them? Alexandria in the time of

the Ptolemies was filled with Jews. It is computed —

that they numbered nearly one third of the whole
population.

speculations and manifold traditions which were pre-

sented to their notice by the heathens among whom

they dwelt. Here they saw that Epicurean indiffer-

ence, that luxurious selfishness, that gross materialism, _
that virtual denial of Providence, which are so sternly — a

and eloquently rebuked in the Book of Wisdom. Here
they witnessed that bestial idolatry, and that debased

Living thus in the very centre of heathen —
culture they could not fail to be influenced by the spirit _
of the place, and to compare their own imperishable —
belief and their own divine revelation with the restless)

revolt against the pure worship of God, which meet. 4

with such severe handling in this work. A man who

had these things daily before his eyes, whose righteous a ;

soul was continually vexed with this opposition to all

his cherished beliefs, would naturally thus deliver his

1 Rev. iii. 4; xvi. 6; Wisd. iii. 5.

/

? Gfrérer, Philo und die Alexandr. Theosophie, ii, p. 212.

3 Ant, xx. 12,

testimony, and brand the surrounding heathenism with
the fire of his words. The modes of worship thus
assailed, the local colouring of details, the political
allusions, are distinctively Egyptian, point conclusively
to an Alexandrian author, are too personally antagon-
istic, and shew too familiar an acquaintance with the
whole subject, to be the word of one who, living at
a distance, merely described past events and gave an
unbiassed judgment upon them. They lead irresistibly
to the conclusion that the writer composed his work
amid the people and the scenes to which he continually
refers. Some persons’ have thought that the Book
ends abruptly, and that the present is only a portion
of a larger treatise which carried on the author's
historical view of the operations of divine wisdom down
to the latest times of the Jewish commonwealth. But
if we consider that the author is writing in Egypt,
and partly with the purpose of exposing the cor-
ruptions of its idol worship in contrast with the pure
religion of the Israelites, it is seen at once that in
bringing his comparison down to the time of the
Exodus and the judgment executed on the gods of
Egypt, he leaves his subject at the most appropriate
conclusion, and that a survey of succeeding events, in
which that country had no concern, would rather have
diminished than increased the effect of the contrast.

As we can assume Alexandria to be the birthplace
of our Book, so by internal evidence we can approach
the date of its production. Disregarding the fictitious
name of Solomon adopted merely for literary purposes,
we have two facts which limit the period during which
it must have been composed. First, it contains evident

traces of the use of the Septuagint version of the
_ Scriptures, and must therefore have been written sub-
sequently to that translation. Thus in ch. ii. 12 the
ungodly are made to use the words of Isa. iii. ro:

dioopy [eve8pevowpw Wisd.] rov Sixaov, Se dbexpnotos
jpiv éort, where the Hebrew has something quite dif-
ferent ; and in xv. ro the author writes omodds 4 xapdia
airod, which is a quotation from the Septuagint of
Isai. xliv. 20 where the variation from the Hebrew is

remarkable*. Now the Septuagint version was begun
at least in the time of the earlier Ptolemies about
B.C. 280, and was continued at various intervals.
When it was concluded is quite uncertain, For our
purpose it is enough to fix a date earlier than which
Wisdom could not have been written, and this limit we
may set at B.c. 200. The second limitation is derived
from the fact that the Book contains no trace of
distinctively Christian doctrine. The Incarnation, the
Atonement, and the Resurrection of the body, find no
place in its teaching. It is true that some comment-
ators ® have satisfied themselves that there are passages
which could only have come from a Christian hand,
but as these are allowed by them to be interpolations,
(though there is no evidence of the fact and the pas-
sages themselves are in accordance with the rest of the
work), we may leave this opinion out of our considera-
tion.

But in addition to these data, there is another fact
to be inferred from the treatise which defines the
period during which it could have been composed.
Its language in many places points to a time of op-
pression wholly inappropriate to the era of Solomon.
Such statements as these: ‘The souls of the righteous
are in the hand of God, and there shall no torment
touch them’ (iii. 1); ‘Then shall the righteous man
stand in great boldness before the face of such as have
afflicted him’ (v. 1); seem to be the utterances of one
who was consoling himself and others under persecu-
tion and affliction. Hence the author inveighs against
unrighteous rulers, and threatens them with heavy

____-1 Eichhorn, Einleit. in d. Apokryph. ; Grotius, Annot. in libr.

4 Other instances of reference to the Septuagint version are
found in the following : vi. 7; xi. 4; xii. 8; xvi. 22; xix. 21.

3 Noack, Der Ursprung des Christenthums, i. p. 222, ff.;
Kirschbaum, Der Jiid, Alex. p. 52; Grotius, in Comm. ; Griitz,
Gesch. der Jud. iii. p. 495; Erasmus, De Ratione Concion. iii.
(vol, v. p. 1049).

judgment (vi. 5, 9); speaks of present sufferings and
chastisements (xii. 22, 23); and connects these things
with the diatribe against idolatry and the deification of
man (xiv. etc.).

Now under the earlier Ptolemies the Jews in Alex-
andria enjoyed the utmost peace and prosperity, had
all the privileges of Macedonian citizens, were in high
favour at court, and exercised their own peculiar wor-
ship without restraint’. Such too was their condition
under the later kings down to the time of the Christian
era. The only persecutions which they suffered took
place in the reigns of Ptolemy Philopator (B.c. 221-
204), and Ptolemy VII or Physcon (B,0. 170-117).
The sufferings of the Jews under the latter are men-
tioned by Josephus*» They had their rise in the
inhuman and sanguinary temper of the king, and ex-
tended not merely to the Hebrews, but to all the
inhabitants, insomuch that the populace in general fled
from the scene of blood, and the city was almost
deserted. The only special persecution of the Jews in
the period of which we are speaking was that which
raged under Ptolemy Philopator. This monarch on
his return from the defeat of Antiochus (B.c. 217)
passed through Jerusalem, and being repulsed in an
attempt to penetrate, against the High Priest’s remon-
strances, into the Most Holy Place of the Temple,
conceived an implacable hatred for the Jews, and on
his return to Egypt revenged himself for his humilia-

THE BOOK OF WISDOM.

~ 5 ae
tion by the most atrocious persecutions. It is thought
that the highly coloured account in the third Book of
Maccabees refers to this occurrence. But be that as it
may, without any undue assumption, and leaving un-
decided the special tribulation to which the writer of —
Wisdom refers, we may safely date the production of
the Book between B.c. 217 and B.c, 145, that is be-

tween the epoch marked by the religious oppression — 2

under Philopator, and that rendered memorable by the
enormities of the bloated sensualist Physcon.

If we come now to consider the question of the
author of the Book, we are at once launched into a
controversy which, with our present information, knows
no possible settlement. It is easy to find objections to
all the writers to whom the work has been attributed: _
to fix on a more probable name is beyond our power.
We can here only very briefly indicate the line which
this fruitless inquiry has taken.

We have seen already that the name of Solomon was
assumed by the author for literary purposes *, but many
in old time* and some in later years® have contended
for the Solomonic authorship. However, the language,
the style, the development of doctrine, the local colour-
ing, the quotations from the Septuagint, entirely pre-
clude the notion of the writer being David’s son. And
as to the work being a translation from the Hebrew, —
or (as the critic’ who attributes it to Zerubbabel
suggests,) the Chaldee, considerations have already

1 Joseph. Ant. xii. 1; Contr. Ap. ii. 4.

2 Contr. Ap. ii. 5. See also Athenaeus, iv. p. 184; vi. p. 252,
ed. Casaub.; Justin. Hist. xxxviii. 8, 9.

* Thus Eusebius, quoting vi. 24, says: «at radra 5é mn ef
avrod Aéyerat Tov mpoowmrov (i.e. personifying Solomon) ; Praep.
Evang. vii. 12. (xxi. p, 544, Migne).

* E.g. Clem. Alex. Strom. vi. 11 (p. 786, Pott.), quoting xiv. 2, 3,
says: érerta 8% ode dvéyvmoar 7d mpds Tod Yodopavros elpnpuévor,
8. Cypr. Exh. Mart. xii. ; Orig. Hom. in Jer. viii. (xiii. p. 337, M.):
gna % Sopia h emvyeypappévn Yoropavros. So Holkot in his
Commentary. Didymus attributes the book to Solomon, De Trin,
ii. 6. (xxxix, p. 536, M.): ds SoAopd Aéyer* Heldy 5e mavrow, xi, 26;
and De Spir. § 54, he refers to vii. 18, 20, as showing that Solomon
knew ‘ violentias spirituum, rapidos ventorum flatus.’” De Trin.
i. 16, (xxxix. p. 337, M.): Sodopay ydp Aéya dvaddyas Tov

wrioparov 6 yev, Oewp., xiii. 5. Eusebius, Hist, Eccl. iv. 13, blames
Clem. Alex. because in his Stromata he cites as Scripture ‘some
books which are impugned by many, dmd ray dyrTiAcyouévaw
ypapav, as the Book of Wisdom which is attributed to Solomon,
the epistles of Barnabas and Clement, etc. Hippol. Rom.
Demonstr. adv. Jud. p. 67. (ed. Lagarde): méAw Sodropdw rept
Xpicrod Kai "lovdaiew pyoly bri Ste orhoerat d Sixacos... évTa
as oxd, Tertullian, De Praescript. 7, refers to a passage in
Wisdom thus: ‘Nostra institutio de porticu Salomonis est, qui
et ipse tradiderat Dominum in simplicitate cordis esse quaeren-
dum.’ (i. 1).

5 Schmidt, Das Buch der Weisheit; Azariah de Rossi, Meor
Enajim, p- 281 b. ed. 1829.

© Faber, Ap. Grimm, Einleit., pp. 8, 18. See Huetius,
Demonstr. Evangel. p. 250, ed. 1722.

been adduced which render this theory untenable. §8.
Jerome, in his Preface to the Books of Solomon’,
asserts that some ancient writers consider the author
to be Philo Judaeus; and many in later times have
adopted this opinion, referring the persecutions of
which the text gives intimations to the oppressive acts
of the Romans, culminating in Caligula’s attempt to
erect his statue in the Temple at Jerusalem, which was
the occasion of Philo’s legation to the Emperor*. But
this idea fails to command assent on internal evidence,
even if there were not many reasons already mentioned
which render the date of that learned Jew inapplicable.
Roman Catholics, who are bound by the decrees of the
Council of Trent to believe in the inspiration of the
Book of Wisdom, have a summary method of dismiss-
ing Philo’s claim. Living at the time of our Lord he
must be regarded as one of the unbelieving Jews, and
to suppose such a man inspired by the Holy Spirit
would be sacrilegious. ‘Quis enim credat,’ asks Corn.
a Lapide, ‘hominem Judaeum, jam abrogato Judaismo,
infidelem et perfidum, esse auctorem libri canonici et
sacri*? But without adopting this very formidable
argument, there are such great differences in style, in
doctrine, in treatment, that we cannot for a moment
acquiesce in the theory which identifies Philo with the
author of the Book of Wisdom. Leaving the question

_of style, which is a matter more to be felt by readers

than discussed on paper, we will notice a few dis-
crepancies which are found in these two writers, In
Wisdom* the serpent who tempted Eve is identified

‘ __ with the devil; but Philo ignores that:evil power, and

“
Py

terms the serpent a symbol of pleasure, which speaks

PROLEGOMENA. 93

with seductive voice to men, and draws them away
from temperance and obedience to law. In the same
way the latter interprets the Brazen Serpent as cappo-
civn or xaprepia: in Wisdom the matter is treated in its
plain historical sense®. And in general the treatment
of Scriptural narratives by the two authors presents a
very marked contrast, Philo always straining after
spiritual, anagogical, recondite interpretations, and losing
the reality of the history in the fanciful lessons evolved
from it, the author of Wisdom taking the facts as they
stand and meditating religiously upon them, with no
attempt to explain away their obvious meaning. It
would be entirely alien to the method and treatment
of the latter to introduce the Pythagorean doctrine of
numbers in speaking of the six days of creation, as
Philo does *, or to resolve the four rivers of Paradise
into the four cardinal virtues’, or to explain the manna
as God’s word*. Philo scarcely ever refers to the
Psalms and Prophets ; in Wisdom the allusions to these
writings and especially to Isaiah are numerous and im-
portant. In his desire to maintain the absolute per-
fection of God, and looking on matter as the source of
evil, Philo conceives the Logos as the mediate cause of
the world, assisted by other powers, angels and demons.
The Book of Wisdom enters into none of these abstruse
speculations, and is satisfied with the avowal that God
made all things by His word (ix. 1). Where, if he held
the opinion, the author might naturally have introduced
the doctrine of ideas*, which forms so prominent a
feature in Philo’s philosophy, we find no trace of the
same. The Egyptian darkness is said in Wisdom
(xvii. 14) to have ‘come upon them out of the bottoms

1*Nonnulli Scriptorum veterum hune esse Judaei Philonis
affrmant.’ This opinion has been maintained by Lyranus,
Postill.; Luther, in the introduction to his translation of the
Book; Cosin, Hist. of the Canon; and many others. See an in-
genious conjecture by Dr. Tregelles in reference to a corrupt
passage of the Muratorian Canon, where the Latin text reads,
‘Sapientia ab amicis Salomonis scripta,’ and which he imagines
may have been in the original b1d iAqvos instead of id Piday ;
Journal of Philol., 1855, p. 37.

2 Joseph. Ant. xviii. 8,1; Philo, De Leg. ad Caium.
$ In Sap. libr. xv. 14. .
* Chap. ii. 24; Philo, De Mund. Opif. 56. (i. p. 38); De
Agric. 22. (i. p. 315).

Wisd. xvi. 5, 7; Philo, Leg. Alleg. ii. 20; De Agric. 22.
6 De Mundi Opif. 3. (i. p- 3). -
T Philo, De Poster. Caini 37. (i. p. 250).
* Philo, Leg. Alleg. iii. 60. (i. p. 121).
® Eig. i. 3; vii. 22; viii, 19, ff. ; ix. 15.

PF

34 eect 3 THE BOOK OF wine

of inevitable hell ;’ whereas Philo! attributes it to an
eclipse of the sun. The description of the origin of
idolatry in Wisdom and in Philo’s works could never
have been written by the same author, as there are
many points discrepant and contradictory *.

Such differences might be greatly extended, but enough
has been said to show that the opinion which makes
Philo the author of the Book of Wisdom is untenable;
if indeed more proofs of the same were wanting, they
might be found in contrasting the ideas of the two
authors as to divine Wisdom, which will be found to
be irreconcileable.

The theory * which assigns the work to Aristobulus,
the favourite of Ptolemy Philometor, fails to satisfy for
these reasons: the little that is known of his writings
is quite different in style and treatment from Wisdom,
and at any rate is too insignificant, even if we grant its
genuineness, to support the notion; secondly, in his
time the Jews were in great prosperity, and not suffer-
ing from the persecutions to which we have seen
allusions in our Book; and thirdly, being a courtier
and a king’s favourite minister, Aristobulus is not likely
to have inveighed against kings and tyrants, and to
have proffered unpalatable advice.

Despairing of finding a single author to whom to at-
tribute the Book, some writers * have impugned its unity.
That perverse criticism which is always straining after
startling effects, and which is never satisfied except it
evolve new theories, and on very insufficient grounds up-
root long-established convictions, has seen in the struc-
ture of this Book evidence of the handiwork of two or
more authors, Solomon and his translators, according to
Houbigant, have shared the work between them. Four
Jews of varying sentiments, and one of them belonging

to Christian times, seem to Bretschneider to have cor
posed the treatise. Nachtigal finds herein a collection
of sentences, or a kind of Psalm in praise of Wisdom,
which two sets of Rabbis sung antiphonally at three —
separate sittings of the sacred company. Eichhorn, if
he is not quite clear as to the work being the produe-
tion of two different writers, assures himself that it was —
composed in-a most peculiar fashion, the second paré
(from chap. xi.) being the offspring of the author’s — ¥ 4
younger days, before he had learned to free himself

from the shackles of Jewish prejudices and had enlarged
his mind by the study of Greek Philosophy, the first. =
portion giving token of riper years and maturer know- —
ledge. For these theories of a plurality of authors — By
there is really no evidence of any weight *. Uncertain rv %

as all such subjective criticism must be, it is remark- y
ably ill-placed on this occasion, as we have seen that i:
the Book presents an unity of design and an identity of
treatment which imply the work of a single author, and =
which indeed would be marvellous if it were the pro-
duction of two or more writers composing at different
periods and under different circumstances. A theory — 4
started by Noack®*, attributing the authorship to q
Apollos, has recently been maintained by Professor — a
Plumptre, who in two articles in The Expositor’ claims a
this apostle as the writer of Wisdom and of the-Epistle
to the Hebrews, the former being the production of the __
author while unconverted, the latter the fruit of hisma- __
ture Christianity. The hypothesis is attractive, but it
rests on no secure basis, there being nothing initsfavour
except that Apollos was an eloquent Jew of Alexandria
and might have written the Book. The argument is sup-
ported chiefly by a certain coincidence of phraseologyin
the two writings ; and it is certain that there are many __

1 Vita Moys. i. 21. (ii. p. 100): Tows pev wat HAlov -yevopévns
terelvews rav év Ee TeAeavorépas, Ginsburg, ap. Kitto’s Cyclop.,
Art. Wisdom of Solomon.

? Comp. Wisd. xii. xiii. and Philo, De Monarch. i, 1-3. (ii. pp.
212-216).

5 Lutterbeck, Die Neutest. Lehrbegr. i. 407, ff.

* Houbigant, Proleg, in Not. Crit. i. pp. ecxvi, cexxi; Eichhorn,

Einleit. in d. Apokr. p. 142, ff.; Bretschneider, De libr. Sep.
parte priore; Nachtigal, Das Buch Weisheit. ‘a is
° The refutation of these dreamings seriatim may be seen in
Grimm, Einleit. See also Migne, Script. Sacr. Curs, Compl. —
Prolegom. in libr. Sap. ; Diihne, ii. p. 154, ff
® Der Ursprung des Christenth. i. p. 222,
7 Vol. i. pp. 329, ff. and 409, ff.

ey : | PROLEGOMENA. | 35

b. words sid expressions common to both. But this cor-
‘respondence may prove nothing more than the fact that
the Christian author was acquainted with the Alex-
andrian work, or that they both drew from some com-
mon source. To any unprejudiced mind the contrast
between the two is most marked ; the difference of style
ai is too great to be reasonably attributed to different
_ phases of the same intellect. There is nothing in
Wisdom like the continuous interweaving of Old Testa-
ment Scriptures which is found in the Epistle; there
ES is no exhibition in the Epistle of the acquaintance with

_ pagan learning which is so prominent a feature of the

“S _ earlier work. The resemblances in language may be
4 paralleled from Philo, and might be equally well used
to support his claim to the authorship of either. For
those who hold the Pauline origin of the Epistle to the
Hebrews, no other argument is needed to discredit this

Sacer: for those who leave the question about the
Epistle doubtful, it is enough to say that the date of
Apollos does not coincide with what we have shown
to be the probable date of our Book, that we know abso-
lutely nothing of that apostle’s writings, that the verbal
similarities are capable of another explanation, and that
the scope and objects of the two writings are wholly
different.

The authorship of the Book of Wisdom is a problem
which will never be solved; and we may be well con-
tent to let it rest. The name of the writer could add
little to the importance of the work; and we may
believe that he, like the author of De imitatione Christi,
would pray: ‘Da mihi omnibus mori quae in mundo
sunt, et propter Te amare coutemni, et nesciri in hoc
saeculo.”

5s

: : History, authority, and relation to the Canon of Scripture.

We must now speak of the history of the Book, of
its recognition as inspired, and its relegation to those

Ee De quoted by no pre-christian writer’. Neither Philo
_ nor Josephus notice or refer to it. There is however,

with, if they did not quote, its language. Allusions to its
phraseology are frequent in S. Paul’s Epistles. That

Christian’s armour in Ephesians (vi. 13-17). ‘He
shall take to him his jealousy for complete armour,’
Anwera mavordlay: ‘Take unto you the whole armour
of God,’ dvadafere ryv tavorXiay rod Ccov, ‘He shall
put on righteousness as a breastplate,’ évdicera: Odpaxa
dixaocivny: ‘Having on the breastplate of righteous-
ness,’ évSvedpevor tov Owpaxa tis dixasoowns. ‘And true
judgment instead of a helmet. He shall take holiness
for an invincible shield:’ ‘above all taking the shield
of faith ...and take the helmet of salvation.’ The
passage too about the potter in Rom. ix. is an echo

1 Vacherot (Hist. de I'Ecole d’Alexandr. i. p. 134) says that
a - Wisdom is quoted by Aristobulus, but I have not been able
_ to identify the passage. The author has probably misappropriated
s _— acitation from Clemens, which occurs in Eusebius, immediately

contiguous to a passage from Aristobulus.

2 Prolegom. § iii. A copious list of supposed citations or
references is given in Grimm, Einleit. p. 36, note 2. See also
an article by Bleek, in Theol. Stud. und Krit. 1853, pp. 339, ff.

F2

of a similar sentiment in Wisd. xv. ‘Hath not the
potter power over the clay, of the same lump to make
one vessel unto honour and another unto dishonour ?
says St. Paul. ‘The potter tempering soft earth,’ we
find in Wisdom, ‘fashioneth every vessel with much
labour for our service ; yea, of the same clay he maketh
both the vessels that serve for clean uses and likewise
all such as serve to the contrary; but what is the use
of either sort, the potter himself is the judge.’ We
have already spoken of the remarkable expression
dravyaopa applied (Heb. i. 3) to the divine Son, being
the ‘brightness of the Father’s glory and the express
image (xapaxrjp) of His Person, which is found no-
where else in Scripture but, in the description of
Wisdom (chap. vii. 26), ‘She is the brightness (dmav-
yacua) of the everlasting light, the unspotted mirror of
the power of God, and the image of His goodness.’
The similarity here is too close to be accidental.
Desiring to indicate the consubstantiality and co-
equality of the Son with the Father, the writer was
guided to use the language with which he was familiar
in the Book of Wisdom, and which has now been
formulated in the Nicene Creed, cis ék Ccov, pas éx
garos. It seems very probable’ that St. Paul in
writing to the Ramans has many references to Wisdom.
Thus, when he is showing the wilful wickedness of the
Gentiles in not understanding the invisible things of
God from the things that are made, he had, it may be,
in his mind the passage in Wisdom, ‘Surely vain are all
men by nature, who are ignorant of God, and could not
out of the good things that are seen know Him that is?.’
8. Paul’s words in verses 24-27 of the same chapter,
when he describes the iniquities of the heathen, read like
a commentary on Wisd. xiv. 21: ‘The worshipping of

the end of all evil.” Rom. ii. 4, rod whovrov tis xpnoréry-

Tos avrod Kal ris dvoxis Kai tis paxpoOupias, is like Wisd.
XV. I, od -8é 6 Oeds rudy xpyords Kal ddnOqjs, paxpdOvpos —
kal év edéet dtouxdv ra mévra; Rom. xi. 32, wa rods mévras
éAenoy, corresponds with Wisd. xi. 24, éAecis mavras, drt

mavra Sivacat, Kal mapopGs ayaprnpata dvOpmmey eis petd-

voav. The passage Rom. ix. 22, 23 has many striking
parallelisms with Wisd. vii. 22-24; and these coinci-

dences of thought and expression might be largely
multiplied*; but enough has been said to show that
there is great probability that some of the New Testa-
ment writers were well acquainted with our Book. a

The first direct quotation with which we are ac- —

quainted (though in this case the writer himself does —
not name the author whose words he cites), is found in —
Clemens Rom. Ep. I. ad Cor. xxvii. 5, where we read:
tis épei ait’ ti émoinoas ; i) tis avtictncerae TH Kpdrer TIS
icxtos airod ; Now although the words ris ¢pet air@* ri
éroincas are found in Job xi. 12, the second question
ris dvtistnoerat occurs nowhere but Wisd. xi. 22 and xii.
12; and Clement, quoting from memory, has mingled
the two passages together *. That Irenaeus made use __
of the Book is testified by Eusebius (Hist. v. 8), who
tells us that he cited certain passages therefrom, viz.:
Gpacis Qcod wepurrointixy apOapoias, which does not occur,
and dpéapcia 8é éyyds elvar moet Gcod, which is found in
Wisd. vi. 20°. He also adds (v. 26) that he has seen

another work of Irenaeus; B:Sdiov re diadétewv Siahspav, — '

in which are inserted quotations from the Epistle to
the Hebrews and rijs Neyoperns Sodias SoAonavros, From
the time of Clemens Alexandrinus it is cited continually
by the Fathers, often under Solomon’s name, and often
as inspired. With Clemens Alexandrinus ° it is usually

1 See Bleek, ubi supr. p. 340, ff.

2 Rom. i. 20: éparahOnoay éy rots Sadoyopois abrav. Wisd.
xiii. 1: paracon yap wavres dyOpomot .7.A.

3 Compare also 1 Cor. vi. 2 with Wisd. iii. 8; 2 Cor. v. 4 with
Wisd. ix. 15; 8S. John xvii. 3 with Wisd. xv. 1, 3; S, Matt, xiii.
43 with Wisd, iii. 7; Rev. ii. 10 with Wisd. v. 16,

* Wisd. xi. 22: «pare: Bpaxlovds cov tis dvtiorhoeras ; xii, 12;
tis ydp épei, ri énoincas, tis dyticticera, TS Kpipari cov,
Grimm, Einleit. p. 36.

5 This passage is found in Irenaeus’ work, Adv, Haer. iv.
38, 3.

® Strom. iv. 16. p. 609 Pott.; v. p. 699; vi. p. 795.

‘PROLEGOMENA.

ealled 4 6cia copia; S. Athanasius calls it 4 Sopia, but
cites it as Scripture’; thus too Eusebius’, after tran-

and Alexandrian Codices it stands between the ‘Song of
Solomon and Ecclesiasticus, in the Vatican MS. Job ©

scribing the passage vii. 22—viii. 1, ends with the
words ratra pév j Tpagpy. 8. Cyprian ® introduces Wisd.
y. 1-9 with the words: ‘Secundum Scripturae sanctae
fidem.’ §. Augustine* too on some occasions classes
it with Scripture. The high regard in which it was
held may be inferred from the frequent use made of it
by Origen, Didymus, Ephraem Syrus, Hippolytus Ro-
manus, Chrysostom *, and other Fathers, who appeal to
it in proof of doctrine as to the rest of the Bible. For
those writers who knew the Word of God only as pre-
sented to them in the Greek language, it was natural
to accord to the Book of Wisdom this high position.

_ If we may judge from the Manuscripts that have come
_ down to us, it would be impossible for anyone, looking

merely to the Septuagint version and its allied works,
to distinguish any of the Books in the collection as of
less authority thah others, There is nothing whatever
to mark off the canonical writings from what have been
called the deutero-canonical. They are all presented
as of equal standing and authority, and if we must
make distinctions between them, and place some on a
higher platform than others, this separation must be
made on grounds which are not afforded by the ar-
rangement of the various documents themselves. The
place which the Book of Wisdom occupies in the
MSS. which contain it is not in all cases identical, but
in none is it relegated to a position apart from the
universally allowed canonical Books. In the Sinaitic

stands next before it; and it must be observed that
Isaiah and the other prophets are arranged after these,
the Sapiential Books holding an intermediate position
between the Historical and the Prophetical. The
copies of the Greek Scriptures in use among the Jews
at the time of our Lord contained the Books thus
arranged without any distinctive mark; and, as far as
we know, neither Christ nor His Apostles, in citing
the Septuagint (which they continually do)*, ever gave
any warning against what we call the Apocryphal
writings, many of which formed an integral part of the
volume,

That the Book of Wisdom was not included among
the twenty-two volumes of the Hebrew canon is ob-
vious’. Its language alone would render its admission
impossible. The first public recognition of its claims
is said to have been made by a canon of the Council
of Carthage, A.D. 397, though the same canon had
already appeared in a provincial Council at Hippo four
years previously *. This verdict is not confirmed by
the Apostolic Canons, which place Ecclesiasticus in
a secondary rank, but omit all mention of Wisdom.
Very few of the private catalogues of Scripture class
our Book with the canonical writings. §. Augustine ®
includes it in his list, but seems elsewhere to speak some-
what apologetically thus: ‘ Liber Sapientiae, qui tanta
numerositate annorum legi meruit in Ecclesia Christi :’
it is also found in the catalogues of Innocentius”,

1S. Athan. Apol. de Fuga, 19. (p. 262 Ben.): ds vey
Sopia, quoting Wisd. iii. 5,6; Contr. Gent. 11. (p. 9) he intro-

duces Wisd. xiv. 12-21 with 4 Ipaq?) Aéyouoa. But in the Fest.

Ep. 39, he excludes it from the Canon.
2 Praep. Ev. vii. 12. (p. 322 Ben.) and xi. 14. (p. 532).

® Ad Demetr. p. 224 (ed. Paris, 1726); so, quoting Wisd. iii.
4-8, he calls it ‘Scriptura divina,’ Ep. 81.

* De Civit. Dei, xi. 10, 1, he quotes ‘Spiritus sapientiae mul-
___ tiplex’ (Wisd. vii. 22), as being ‘in Scriptura sacra.’ See also in
is ys lvii. 1

or: * Numerous quotations will be found in the Commentary. To

have inserted half that I have collected would have indeed
enriched my notes, but at the same time would have swelled
their di ions unr bly.

® See Grinfield, Nov. Test. ed. Hellen.

7 Joseph. Contr. Ap. i. 8; Euseb. Hist. Eccl. iv. 26.

® Cosin, Hist. of Canon, § 82; Smith’s Bible Dict., Art. Canon;
Labb. Cone. iii. p. 891, wherein are enumerated as canonical
*Salomonis libri quinque.’ Hefele, Hist. of Counce. ii. p, 400
(Clarke).

* De Doctr. Christ. ii.8. Compare De Praedest. i. 27. (x.p.807).

10 Ep. ad Exsup, ap. Galland. viii. pp. 56, ff.

38

Cassiodorus!, and Isidorus*, But individual writers
continued to deny its claims to canonicity, while they
maintained its importance and utility in moral teach-
ing. Thus S. Jerome’, after naming the twenty-two
Books of the Hebrew Canon, proceeds: ‘ Hic prologus,
Scripturarum quasi galeatum principium, omnibus
libris quos de Hebraeo vertimus in Latinum, convenire
potest, ut scire valeamus, quidquid extra hos est, inter
apocrypha esse ponendum. Igitur Sapientia, quae
vulgo Salomonis inscribitur, et Jesu filii Sirach liber,
et Judith, et Tobias, et Pastor *, non sunt in Canone.’
And of the two Sapiential Books he says®: ‘Sic et
haec duo volumina legat [Ecclesia] ad aedificationem
plebis, non ad auctoritatem ecclesiasticorum dogmatum
confirmandam.’ Similar sentiments are to be found in
various authors down to the time of the Council of
Trent, which put an end to all differences of opinion
among the members of the Roman Catholic Church by
decreeing the canonicity of this Book®. This hasty
and uncritical enactment ordered all the Books of which
a list was given, including Wisdom, to be received
‘pari pietatis affectu,’ on pain of incurring anathema.
The early Greek Church was naturally influenced by
the use of the Septuagint version in its reception of
the Book of Wisdom. But later the Confession of
Cyril Lucar” confirmed the Catalogue of the Council
of Laodicea *, held between A. D. 343 and 381, in which
our Book is wanting®. The same verdict is given in
the Confession of Metrophanes Critopulus, the friend
of Lucar, who enumerates the twenty-two books of the
Hebrew Canon, and then adds: ra Aomra S€ BiBAla, dep
twés Bovdovrar ovyxaradéyew TH dyig ypapy olov . . . Sopiav

THE BOOK OF WISDOM.

rod Zodoudvros ... droSdijjrous piv ody FyodpeOa’ woddd yap
70nd, mrciorov énaivov agua, eumeptéxerat ravras, os
kavovixas 8¢ Kal aldevrixds obdémor’ dmédetaro 4 Tou XpwrroD
. Aud ob8e ra Séypara Hay wetpdpeba ex robrav
mapaornoa?®, The Orthodox Confession, which was ro ;
put forth with authority a.p. 1643, merely refers the
Canon to thé decision of Oecumenical synods, but does :
not name the volumes which compose it", On the —
other hand, the Synod of Jerusalem, A.D. 1672, intro-
duced Wisdom and the other deutero-canonical Books
to a place in Holy Scripture, and, following the lead of
the Patriarch Dositheus, inveighed strongly against the .
Confession of Cyril Lucar which was of no authority
in the Oriental Church. Having endorsed the Laodi-
cean Canon of Scripture, the Council says: xal mpds
Tovros dep dovvérws Kai duabads cir’ ody éOchoKaxotpyos —
dmdxpupa xarevdpace [6 Képiddos}" thy Sopiay dyad} rob
Zoropavros . . . jets yap pera tov Grow ris Ocias ypapas — a
ynelov BiBr{iwv kai radra ynowa tis ypapas wépy kpivopev ®,
In the Longer Catechism of the Russian Church, which
gives the Catalogue of the Old Testament according to
the Hebrew Canon, the question is asked, Why are not
the Books of Wisdom and Ecclesiasticus mentioned in
this list? The answer is: Athanasius says, that they i
have been appointed by the Fathers to be read by
proselytes who are preparing for admission into the —
Church, but they are excluded from the catalogue — ‘¥
because they do not exist in the Hebrew™. The pre-
sent view of the rest of the Greek Church is in accord-
ance with the verdict of the Synod of Jerusalem.

From the time of the Reformation Protestant —
Churches have always, following the example of

éxkAnoia . .

1 De Instit. Div. Litt. xiv.
. ? De Orig. vi. 1.

° Prol. Galeat. in libr. Reg. See Bleek, Theol. Stud. u. Krit.
1853, pp. 270, ff.

* The Shepherd of Hermas is meant. This is found at the end
of the Codex Sinaiticus.

5 Praef. in libr. Salom.; Orig. wept ’Apy. iv. 33, says: ‘Qui
utique liber non ab omnibus in auctoritate habetur’ (p. 193 Ben.).

® Concil. Trid. Seas. iv.; Sarpi, p. 139, ff. (ed. 1655).

7 Kimmel, Monum. Fid. Eccles, Orient. P. Ixxxviii; Bleek, ubi
supr. p. 277. _

8 Kimmel, ib. i. p. 42. a

* Hefele, Hist. of Counce. ii, p. 323 sr oe

10 Kimmel, ii. pp. 105, 106. 4

4 Kimmel, i. p. 159, and Proleg. p. lv; Blackmore, Doctr. of
Russ, Ch. pp. xvi, ff.

2 Kimmel, ii p. 467; Migne, Dict. des Conc.

48 Blackmore, Doctr. of Russ. Church, pp. 38, 39.

_ Imther', separated the so-called Apocryphal Books
from the rest of the Scripture. The verdict of the
_ Anglican Church is found in her Sixth Article; at the
same time, with an inconsistency occasioned doubtless
a "by the general use of the Latin Vulgate, she continually
in her authorised Homilies quotes Wisdom as Pgh
ture. Thus in the Homily Of Obedience, pt. i.*, she
introduces a citation with the words, ‘ the infallible
and undeceivable word of God ;’ and in another place,
‘as the word of God testifieth *.’

With regard to the position and authority of the
Book of Wisdom we may sum up our opinion in the
following terms. Written anterior to Christianity, it
is entirely in accordance with the mind of the Spirit
as expressed in the Canonical Scriptures: many co-
incidences of thought and expression, designed or un-
designed, exist between it and the writings of the New
Covenant: it exhibits views and doctrines in advance

of those found in the Old Testament: it shows in a
marked manner the effect of the union of Jewish and
Greek ideas, and in many respects anticipates the
dogmas and the language which Christianity introduced.
_ And further, it has been commonly quoted as Scripture
__ by some Fathers and Councils, and is considered in

-- PROLEGOMENA. 39

this light by the Eastern and Roman Churches, On
the other hand, it is certain that Wisdom was never in-
cluded in the Hebrew Canon, was distinctly repudiated
by many early writers, is wanting in evidence of general
reception, and is rejected by the Anglican and all

reformed Churches as inspired. We therefore regard

as probable and safe the dictum of the Sixth Article,
at the same time acknowledging that the absence of
sufficient proof of canonicity, and not any internal
marks of error or inferiority, is the chief ground for
assigning to this work a lower place than the other
writings of the Old Testament. Whether we consider
its high tone, its moral and religious teaching, its
devotional spirit, its polished diction, and its perfect
accordance with the word of God‘, or whether we

regard it as supplementary to the Old Testament, as

filling a gap in the intellectual and religious history of
God’s people, as bridging over a space which would
otherwise be left unoccupied, it is worthy of all respect,
and claims an honour and a reverence which, with
perhaps the exception of Ecclesiasticus, no other book,
exterior to those universally acknowledged as divine
Scripture, can be said to possess.

- Tux authorities for the Text of the Book of Wisdom
are chiefly the following Uncial Manuscripts.

1. The Codex Sinaiticus (S), discovered by Tischen-
dorf at the Monastery on Mount Sinai in 1844 and

VI.

The Text.

1859, written, as he supposes, (though others have seefi
reason to doubt this opinion,) in the middle of the fourth
century, now in the possession of the Emperor of Russia,
and of which a facsimile edition was published in 1862.

__* Luther, in his translation of ‘The Apocrypha,’ assigned an
inferior position to these Books, See Credner, Gesch. d. Kan.

pp. 291, ff.
2 P. 97. ed. Oxf. 1844.

3 Peril of Idolatry, pt. iii. p. 220; comp. p. 216 and pt. i. p. 164.

* The charges of Platonism, heathenism, and false teaching,
brought against the Book by various writers, are noticed in the
Commentary on the various passages referred to-

‘Sete Ged Oe!

40

It contains the whole of Wisdom, but has not been
used by Tischendorf, except in a chapter or two, in his
own latest edition of the Septuagint. Since his death an
edition (the sixth) has been published (1880) containing
a collation of § and V by E. Nestle. The corrections
in the MS. are in my edition noted S' and 8%.

2. The Codex Alexandrinus (A), written about the
middle of the fifth century, presented to King Charles I
in 1628 by Cyril Lucar, Patriarch of Constantinople, and
now preserved in the British Museum. It contains the
whole of the Book of Wisdom. A facsimile edition was
published by Baber, Lond. 1816-1828. The various
readings of this MS. are very accurately given by
Tischendorf. It forms the foundation of the Society for
Promoting Christian Knowledge edition of the Lxx, ed.
Field, though the learned editor has in some instances
admitted doubtful corrections of the text, even where
the reading of the original was quite intelligible. As
above, A? and A? denote corrections in the MS. by first
or second hand. So in V below.

3. The Codex Vaticanus (V), the most valuable of
all the MSS. for antiquity and accuracy, now in the
Vatican Library, written about the middle of the fourth
century. It contains the whole of our Book. It was
published, but very incorrectly, by Cardinal Mai in
1857; and has now been re-edited with great care by
Vercellone and Cozza (Romae, 1868-1874), the types
used in the magnificent facsimile of the Sinaitic Codex
being employed. ‘Tischendorf’s last edition of the
Septuagint gives a fairly accurate reprint of this text.

4. The Codex Ephraem rescriptus (C). This is a
MS. of certain portions of the text over which a work
of S. Ephraem had been written. The original has
been restored by a chemical process. Its date is prob-
ably the middle of the fifth century, and it contains
the following portions of Wisdom: viii. 5—xii. 10;
xiv. 19—xvii. 18; xvili. 24—xix. 22. Its readings
are noted by Tischendorf.

5. Codex Venetus Marcianus (Ven.). This is a MS.
of the eighth or ninth century in the library of
S. Mark at Venice. It was collated for Holmes and

THE BOOK OF WISDOM. |

Parsons’ edition of the Lxx, and numbered by the:
(23) on the erroneous supposition that it was written
in cursive characters. Its readings in the majority of
instances support the Vatican. ae
The cursive MSS. which contain the Book of Wisdom :
collated by Holmes and Parsons are of later age and
much inferior authority. They are numbered 55, 68,
106, 155, 157, 248, 253, 254, 261, 296. The best of
these is 68. The Complutensian edition chiefly follows —
248. Besides the above, a partial collation of some Paris
MSS. was published by I. C. Thilo in his Specimen __
exercitation. critic. in Sapient. Sal. Halis, 1825. These —
are numbered A; Aa, B, OC, D, E, F, H, 1; they are of —
little critical value. +
The two first editions of the Lxx have a peculiar i
interest though founded on inferior MSS. They are
the Complutensian Polyglot of Cardinal Ximenes, 1517,
and the Aldine; 1518. The former seems to have been
the text generally used by the translators of the
English Version. Sa
A valuable assistance to the criticism of our Book i
has been put forth by F. H. Reusch, Observationes —
Criticae in Librum Sapientiae. Friburgi in Bringer
1861. In this little work (which he designed as a
companion volume to his edition of the Greek and a
Latin texts), he not only gives a selection of various
readings, but a copious account of the passages quoted
by the Fathers and early writers, which are of manifest
utility in the confirmation and correction of the text.
The best edition of the text is that by O. F. Fritzsche, _
Libri Apocryphi Veteris Testamenti Graece. Lipsiae,
1871. This text is an original one, formed from a
careful review of all attainable sources, the various
readings being accurately given with a fulness to be g
found in no other edition of these Books. “J
The edition by Apel (Libri Vet. Test. Apocryphi
Graece. Accurate recognitos brevique diversarum
lectionum delectu instructos, ed. H. E. Apel. Lipsiae,
1838) is of little critical value. ay 2
The groundwork of the present edition is the Vatican
MS. as edited by Vercellone and Cozza, from which I

, lees departed in very few ATE which are duly
noted. The stichometrical arrangement of the text is
from the Alexandrian MS. The critical apparatus con-

tains the variations of the uncial MSS.: those of the
cursive, given by Holmes and Parsons, and partially
reprinted by Fritzsche, as of less importance, I have
not thought it necessary to exhibit in their entirety.
The references to the Septuagint are to Tischendorf’s
last edition. This is mentioned as in some Books the

chapters and verses are differently numbered. The
references to the Old Testament are chiefly to the
Greek text. In quoting from Philo I have added in
brackets the volume and page of Mangey’s edition. In
the references to the Fathers, where any difficulty was
likely to arise, I have generally given the volume and
page of the Benedictine editions. The editions of other
writers used are mentioned as they occur.

VO.

Or the Versions, the Latin contained in the Vulgate

is the most important for antiquity and literalness. It

is really the old Italic rendering of the second or third
century, and was left untouched by S. Jerome when
he re-edited the rest of the Bible. In his Preface to
the Books of Solomon he says: ‘In eo libro, qui a pleris-
que Sapientia Salomonis inscribitur . . . calamo tem-
peravi, tantummodo canonicas Scripturas vobis emen-
dare desiderans.’ Although this version has been
authorized by the Council of Trent, and declared to be

) the very Word of God, impartial criticiam will detect

eee wie eae,

<a
2
*

in it many errors arising from misunderstanding of the

original, and many obscurities of expression which only
_ tend to ‘darken knowledge.’

There are also some ad-
ditions to the text which are plainly not sanctioned by
the original. But, with due allowance for these defects,
it probably represents the reading of MSS. earlier than

i any that have come down to us, and in this respect, at

any rate, is of great critical value, while its language is
interesting as presenting proyincialisms and phrases

Versions, Editions, and Commentaries.

which point to an African origin. These are noted in
the commentary as they occur. In their elucidation
much use has been made of a work by H. Rénsch,
Itala und Vulgata. Marburg, 1875.’

Other versions are the Syriac and Arabic, given in
Walton’s Polyglot, and the Armenian. The former

‘(Peschito) has been republished by Lagarde. (Libri

Veteris Testamenti Apocryphi e recognitione P. Ant. de
Lagarde. Lips., 1861.) It is too free and paraphrastic
to be of much critical use, but it often supplies a
traditional rendering which is serviceable in the exe-
gesis of the text. Much the same account may be
given of the Arabic, which however seems not to be
older than the seventh century. The Armenian Ver-
sion is of higher antiquity and of much greater ac-
curacy. So close is it to the original that it is easy
to see what reading the translator has followed. The
variations are noted by Reusch in his Obsery. Crit,
The Book of Wisdom in Armenian, Greek, and Latin
was published by the Mechitarists in 1827. (Reusch).

42 THE BOOK OF WISDOM,

COMMENTARIES.

The following is a fairly complete list of the chief
Commentaries on the Book of Wisdom, wherein
Germany, as usual, is very copious, and England, till
quite lately, has contributed scarcely anything. In
early times we have these :

Rabanus Maurus: Commentariorum in Libr, Sap. libri
tres. Migne, Patrol. Lat. cix.

Walafrid Strabo: Glossa Ordinaria. Migne, 113, 114.

Anselm, Episc. Laudunensis: Glossa interlinearis.
Basil., 1502, etc.

Matthaeus Cantacuzenus: Scholia in Libr. Sap.
Migne, Patrol. Graec. clii. The fragments are given
in Tom. ¢. pp. 395, 411, 418, 447, 489.

Bonaventura: Expositio in Libr. Sap. Opp. vol. i.
Romae, 1588; Venetiis, 1574.

Hugo a Sancto Caro: Postillae, sive breves commentar.
in univ. Bibl. Basil. 1487, 1504; Lugd. 1669.

Nicolas Lyranus: Postillae in univ. Bibl. Romae,
1471-1472.

Robert Holkot (+1340), an English Dominican: In
Libr. Sap. Praelectiones cexiii, pub. in 1481, 1511,
1586, 1689.

Since the Reformation, among Roman Catholics, the
following are the chief Commentaries :

Dionysius Carthusianus: In quisque Libr. Sapient.
Salom., Paris,.1548.

P. Nannius: Sap. Salomonis una cum Scholiis, Petro
Nannio interprete. Bas, 1552.

Corn. Jansen, Bishop of Ghent: Adnotationes in Libr.
Sap. Sol. Duac. 1577, 1660. Paraphrasis in omnes
Psalmos David, etc. ac in Sapientiam Notae. Anty.
1614. This Comm. is given in Migne’s Script.
Sacr. Curs. Compl. Tom. xvii.

Hier. Osorius: Paraphrasis in Salomonis Sapientiam.
Boulogn. 1577.

Joann. Lorinus: Commentar. in Sap. Lugd. 1607,
1624.

De Castro: Comm. in. Sap. Sal. Lugd. 1613.
Corn. a Lapide: Commentar. in Libr. Sap. Anty.
1638. Often reprinted. E
Joh. Maldonatus: Comm. in Sap. Sal. Paris. 1643.
Pet. Gorsius: Explicatio in Lib. Sapientiae, Par. —
1655. ot
Joh. Menochius: Brevis Explicatio sensus literalis to-
tius Scripturae. Ant. 1678.
De Sacy: La Sainte Bible. Par. 1692.
tains a commentary on Wisdom.) ;
Augustin Calmet : Commentaire littéral. Par. 1724. -
Jac. Tirinus: Comment. in 8. Scripturam, in the Biblia
Magna of De la Haye, where are also the notesof __
Estius, Sa, and others. —
Duguet et d’Asfeld: Explication du livre de la Sa-
gesse. Paris, 1755. =
Weitenauer: Job, Psalm., Salom., Siracides . . . explic.
1768. F
F. W. Smets: Sapientia Vulg. edit. Vers. Belgica notis
Grammat. ete. Antv. et Amst. 1749. "
Du Hamel: Salomonis Libri tres... item Liber Sap.
et Ecclesiasticus. Par. 1703. ee
C. F. Houbigant : Notae criticae in univ. Vet. Test.
libros, ete. Francof. 1777. ‘
Fr. Boaretti: Il Libro della Sapienza recato ...con—
avalisi, annotazioni, etc. Venezia, 1792. ;
T. A. Dereser: Die Spriichworter...das Buch der
Weisheit . . . tibersetzt und*erklirt. Frankf. 1825. _
J. A. Schmid: Das Buch der Weisheit iibersetzt und
erklirt. Wien, 1858, 1865.
C. Gutberlet: Das Buch der Weisheit tibersetzt und
erklirt. Minster, 1874. This forms part of the new
‘edition of the Old Testament by Roman Catholic ex-
positors, under the title: Die heiligen Schriften des.
alten Testamentes nach katholischen Prinzipien
iibersetzt und erklirt von einem Verein befreundeter
Fachgenossen.

(Vol. 14 con-

Anglican :

R. Arnald: A critical commentary upon the Apocryphal
Books, 1744-1752. It is usually printed with the
Commentaries of Patrick, Lowth, and Whitby.

J. H. Blunt: The Annotated Bible, vol. ii. Apocrypha.
London, 1879.

The Wisdom of Solomon, edited for the Society for
Promoting Christian Knowledge, by the Rev. W. R.
Churton, B.D. 1880.

Protestant :

Critici Sacri. Amst. 1698-1732.
contains the notes on ‘Libri Apocryphi.’
are comprised the Annotations of Grotius.

Conr. Pellicanus: In Libros quos vocant Apocryphos
vel potius Ecclesiasticos...commentarii. Tiguri,
1572.

Nic. Selneccerus: Lib. Sap. ad tyrannos, ete. Lips. 1568.

Vict. Strigel: Sapientia Sirach...Sapientia. Francof.
et Lips. 1691.

J. G. Hasse: Salomos Weisheit, neu iibersetzt mit
Anmerkungen und Untersuchungen. Jena, 1785.
Brochmannus: Comm. in iv. capp. Sapientiae. Hafn.

1656.

Wilh. Petersen: Petachia, od. schriftmissige Erk-
lirung der Weish. Sal. Biidingen, 1727.

Gottfr. Schuband: Das Buch der Weish, Sal. Magdeb.
1733-

J. A. Steinmetz:
Leipz. 1747.

Herein

Das Buch der Weish. Magd. und

~PROLEGOMENA.

Of this ed. vol. v.

43

J. F. Kleuker: Salom. Denkwiirdigkeiten, Als An-
hang: Das Buch der Weish. ete. Riga, 1785.

Jac. Wallenius: Salomos Vishet. Greifswald, 1786.
Annotationes philologico-criticae in Libr. qui inscri-
bitur Sodia Satwpor. Gryphisw. 1786.

J.C. C. Nachtigal: Das Buch der Weish. Halle, 1799.

K. G. Kelle: Die heiligen Schriften in ihrer Urgestalt,
i. Band. Salom. Schriften. Freib. 1815.

A. L. C. Heydenreich : Uebersetzung und Erliuterung
des Buches der Weish., in Tzschirner’s Memorabilien.

W. F. Engelbreth: Librum Sap. Sal. interpretandi
specimina. Hafniae, 1816.

J. Schulthess: Exegetisch.
Ziirich, 1820.

J. P. Bauermeister: Comment. in Sap. Sal.
1828.

C. L. W. Grimm: Commentar iiber das Buch der
Weish, Leipz. 1837.

Fritzsche und Grimm: Kurzgefasstes exegetisches
Handbuch zu den Apocryphen des Alt. Test. Leipz.
1851-1860. vi. Lieferung: Das Buch der Weish.
erklirt von C. L. W. Grimm.

Edwin Cone Bissell, D.D.: The Apocrypha of the Old
Testament, with Historical Introductions, a Revised
Translation, and Notes, Critical and Explanatory.
Ediuburgh, 1880.

Though not a Commentary, here must be added, Clavis

Librorum Veteris Testamenti Apocryphorum Philo-

logica, Auctore Christ. Abrah. Wahl. Lipsiae, 1853.

theolog. © Forschungen.

Gotting.

3

THE GREEK TEXT AND CRITICAL APPARATUS,
WITH THE ANGLICAN VERSION AND THE LATIN VULGATE.

LIBER SAPIENTIAE.
CAPUT I.
1 Dixicrre justitiam, qui judica-
tis terram. Sentite de Domino

in bonitate, et in simplicitate

2 cordis quaerite illum; quoniam |

invenitur ab his, qui non ten-
tant illum, apparet autem eis
qui fidem habent in illum.
3 Perversae enim cogitationes se-
parant a Deo; probata autem
- 4 Virtus corripit insipientes. Quo-
niam in malevolam animam non
introibit sapientia, nec habita-
bit in corpore subdito peccatis.
5 Spiritus enim sanctus disciplinae
effugiet fictum, et auferet se a

cogitationibus quae sunt sine in-

ZO®IA FAAQMON.
KE®AAAION A’.

1’ APATHSATE dixatooteny of
Kpivovtes tTHV yiv,
hpovhoare mept tod Kupiov év
ayabdrnrt,
kal év GmAdryte Kapdlas Cyr7n=
cate avrdv’
2 Ort evpioxerae Tols pi) Teipa~
Covow avrov,
euavicerar b& Tols pi) am
arotow airy.
3 oKoALol yap Aoywrpol xwplov-
ow and Ocod,
~ BoxtaCouevn Te 7 Sdvapts edr€y-
xXet TOS Adppovas.

4 /, ‘ >
4 6re els Kaxdtexvov Wuxiv ovK_}..
> , ,
eloeActoerat copia,

ovde KaTouKyoe. ev copate
Taxpem dpuaprias.
5 dywv yap mvedua maidelas
pedferar Sddov,
kal dmavacticerar amd doyt-
opev dovverer,

-

THE WISDOM OF SOLOMON.
CHAPTER I.

1 Love righteousness, ye that be
judges of the earth: think of
the Lord with a good (heart),
and in simplicity of heart seek

2him. For he will be found of
them that tempt him not; and
sheweth himself unto such as do

3 not distrust him. For froward
thoughts separate from God:

and his power, when it is tried,

4 reproveth the unwise.

shall not enter; nor dwell in
ad the body that is subject unto
For the holy spirit of
discipliné will flee deceit, and

5 sin.

remove from thoughts that are

Titulus: Sopra Sarwpoy V. %. Sodopovros A. . Sadopowtos S.
8. re V.A.

Tos morevovow 261 et fors. Vulg. Syr.
42, 378. Vulg. Syr.

be 8.

I. 2. pn amorovow avty 8. V. pn morevovow a. A.
4, apaprias Omnes Codd. apapriats Eus. in Ps, 159; Ath. ii,
5, madeas V,S, Ven, Vulg. Syr, Ar, cogias A. Arm, dravagrhoerat, anoorncera 8%,

For : or,
maketh

» into a malicious soul wisdom ™@"/%

ae

THE BOOK OF WISDOM.

without understanding, and * will
not abide when unrighteousness
6 cometh in. For wisdom is a
loving spirit; and will not ac-
quit a blasphemer of his *words:
for God is witness of his reins,
and a true beholder of his
heart, and a hearer of his
7 tongue. For the Spirit of the
Lord filleth the world: and
that which *containeth all things
hath knowledge of the voice.
8 Therefore he that speaketh un-
righteous things cannot be hid :
neither shall vengeance, when
it punisheth, pass by him.
9 For inquisition shall be made
into the counsels of the un-
godly: and the sound of his
words shall come unto the
Lord for the manifestation‘ of
10 his wicked deeds. For the ear
of jealousy heareth all things :
and the noise of murmurings
11 is not hid. Therefore beware
of murmuring, which is 1
profitable; and refrain }
tongue from backbiting: for
there is no word so secret, tha
shall go for nought: and the
mouth that belieth * slayeth the

kal édeyxOjoerar éemeAPovons
ddixlas.
6 piddvOpwrov yap mvedua copia,
kal otk d0mdoe. BAdopnpov
and xetk€wr aidrod,
ort Tv vedpGv adirod pdprus
5 Ocds,
kal ris Kapdias adtod énloxomos
adn Oijs,
kal Tis yAéoons axovaris*
7 Ort mvedua Kupiov memArjpoxe
Thy oixovuperny,
kal TO ovvéxov Ta TavTA yrdou
éxet povijs.
8 1a Totro pbeyyduevos ddika
ovdels 7) AGOn,
odd? =n tapodeton
€d€yxovea 7 dixn.
9 év yap siaBovdrlos doeBods
eféraois éorat,
Adywv BF adrod ako apds
Kvpuov i€ee
eis €Aeyxov dvopnpdrwr adrod’

abrov

10 Ort ovs (nAdoews axpoarar Ta
Tata,
Kal Opots yoyyvopaGv ovK dmo-
kpbnrerat.
11 guddgacbe rolvyy yoyyvopov
avaedn,
kal dnd xaradadias heloacbe
yAdoons*

Topevoerat,
ordua «688 ~~ Karawevdduevor

dvaipet ox.

1o tatum_illius.

P 8r Heya Aabpaioy Kevdy od

tellectu, et corripietur a super-
6 veniente iniquitate. Benignus
est enim spiritus sapientiae, et —
non liberabit maledicum a labiis
suis, quoniam renum illius testis

est Deus, et cordis illius seru-

tator est verus, et linguae ejus 7

7 auditor. Quoniam spiritus Do-
mini replevit orbem terrarum;

et hoc, quod continet omnia,

8 scientiam habet vocis, Propter 4 = ,

hoe qui loquitur iniqua non
potest latere, nec praeteriet il-
glum corripiens judicium. In
cogitationibus enim impii in-
terrogatio erit; sermonum au-

tem illius auditio ad Deum

veniet, ad correptionem iniqui-

Quoniam auris
zeli audit omnia, et tumultus

murmurationum non absconde-

~

tur. Custodite ergo vos a mur-

muratione quae nihil prodest, — “a

et a detractione parcite linguae,
quoniam sermo obscurus in va-
cuum non ibit, os autem quod
mentitur occidit animam.

5. abimcas Codd. avoysas Compl. 248.

abowce S.A.V'. adnOns S.V. A. Ven.
erAnpwoev A,
mapodevor S?.

aAnbivos 106, 261.

6. mvevpa copia S.V. coguas A. Ven, Vulg. Syr. Ar. Arm. Didym. 299. adwwoe V.

11, wevov V. A. al. «awov S. ov mopevoerat om. 8. add. cor.

Ts yAwoons avrov ax, A. Ar. Arm,
8. ovde pny V. ovde py 8S. A. Ven, ovdes ov py 106, 253. 261. mapodevoy S,V. al. mapedevonrat Compl.
9. avrov axon V.A. al. ax. avteS. avopnyarow 8, V. al. aceBnparov 248.

7. wewAnpane S. V.

10, ovs (nrwoews S',

.

te i ee

<1. 1]

THE BOOK OF WISDOM.

AA! f eS ee AS ee 7
45 ; ren ae re rae Fi seciie
ye 4: OS os Sree pe ee
ue

= 2
3

47

12 Nolite zelare mortem in er-
rore vitae vestrae, neque acqui-
ratis perditionem in operibus

13 manuum vestrarum. Quoniam
‘Deus mortem non fecit, nec
laetatur in perditione vivorum.

14 Creavit enim, ut essent omnia ;
et sanabiles fecit nationes orbis
terrarum; et non est in illis
medicamentum exterminii, nec
inferorum regnum in terra.

15 Justitia enim perpetua est, et

16 immortalis. Impii autem ma-
nibus et verbis accersierunt il-
lam ; et aestimantes illam ami-
cam, defluxerunt, et sponsiones
posuerunt ad illam ; quoniam

- digni sunt qui sint ex parte
illius.

CAPUT II.

1 Dixerunt enim cogitantes
apud se non recte: Exiguum,
et cum taedio est tempus vitae
nostrae, et non est refrigerium
in fine hominis, et non est qui

agnitus sit reversus ab inferis.

12

13

14

15
16

My) (pAodre Odvaroy év mAdry
Cans tudr,

pndt emiomacbe dAcOpov Epyots
XelpGv tuav*

bru 6 Ocds Odvaroy ovx éroln-
oer,

ovdt répmetat én’ dmwrela
(rTwv.

éxtuve yap els 1rd elvar Ta
mayra,

kal owtypior ai yevéoers Tod
Kdopov,

kal ovx éotiy ey adrais pdp-
paxov 6d€Opov,

ovre Gov Bacidrevoy emi yijs.

dixaroovvn yap abdvards éariv*

doeBeis 3% trails xepol Kal rots
Adyos TpoceKadr€oavto av-
Tov,

prov tynodpevor abrov érd-
Knoay,

kal ouvOjxnv @evto mpos ad-
Tov,

ort Gévol eiot ris éxelvov pepl-
dos elvat.

KE®AAAION B’.

Efmov yap éy éavtois Aoyiod-

pevot ovK 6p0Gs*

dAlyos éott kal AvTnpds 6 Blos . i

Hpov,

kat odk éotw taois éy rehevTy
av0pdrov,

kal ok éyvdcbn 6 dvadvoas

e€ ddov.

12 soul.

Seek not death in the
error of your life: and pull not
destruction
with the works of your hands.

upon yourselves

13 For God made not death: nei

ther hath he pleasure in the}

14 destruction of the living. For

he created all things, that they
might have their being: and
the generations of the world
were healthful; and there is no
poison of destruction in them,
nor the kingdom of death upon

15 the earth: (For righteousness is
16 immortal:) But ungodly men

with their works and words
called i¢ to them: for when
they thought to have it their
friend, they consumed to nought,
and made a covenant with it,
because they are worthy to take
part with it.

CHAPTER II.

or the wngodly said, reasoning
h themselves, but not aright,
r life is short and tedious,
and in the death of a man
there is no remedy: neither
was there any man known to
have returned from the grave.

12. epyos 8, V.
14. ov yap exnicer as yap «is To evar St.
A.V.S. al. 81, Se 248, Compl. 16

ev epyos A. Vulg,

ovre adov'V.S. ovdea A. Compl,
» Aoyos SS A.V. Aoyiopous 248.

13. en’ anwrag 8. V. al.

ew ayyedag A.
em yns V.S.
II. 1. ev eavr, A. S, V. Ven. Ald. Compl.

ev anwhkeg Ald, Orig. iii. 137.

em rns yns A. 15. Sue. yap

r

48 “THE BOOK OF WISDOM.

2 rt aitocyxediws eyerviOnyer,
kal peta todro éoducda as
ovx trdp£avres*
8rt xanvos mvon ev fprolv
yar, ‘
Kal 6 Adyos omwwOhp ev Kwwjoer
xapdlas Hyer,
3 08 cBerbértos réppa anoBjce-
Tat TO copa,
kal 7d mvedpa d1axvOjoera
as xabvos dip.
4 kal 7d dvona Huav émAnoOn-
oerat év xpdvg,
kal ovfels pvnuovedoe. TOV
Epywv jyav'
kal mapedetvoerat 6 Blos judy
os txvn vepérns,
Kat @s dulydn diacKedac6y-
oeTal,
diy Oeioa bd axtlvav HAlov
kal i7d Oepudrntos avrod Ba-

2 For we are born at all adven-
ture : and we shall be hereafter
as though we had never been :
for the breath in our nostrils
is as smoke, and a little spark

' in the moving of our heart:

3 Which being extinguished, our
body shall be turned into ashes,
and our spirit shall vanish as

, moist. 4 the soft? air, And our name
shall be forgotten in time, and
no man shall have our works
in remembrance, and our life
shall pass away as the trace of
a cloud, and shall be dispersed
as a mist, that is driven away
with the beams of the sun, and

m4 9 overcome? with the heat thereof. povdeioa.
5 For our time is a very shadow 5 oKias yap mdpodos 6 Kaupds
that passeth away; and after jar,
; , kal ovx €or dvaTodicpos Tis
our end there is no returning : SRS
ee TEAEUTIS NOV,
2 Or, he. for it® is fast sealed, so that no Sr xarerppaylodn, Kai oddels
6man cometh again. Come on avaotpepet.
therefore, let us enjoy the goog 6 dedre oty Kal droAatowpmer
at TOv dvtwv ayabdr,
kal xpnoéyucOa tH Ktice os
‘ Or, vedtnt. oTovdatws.

7 olvov moAvtedods Kal ptpwv
TAncOGper,

7 tures like as in youth. Let us
fill ourselves with costly wine

J)

fuerimus ; quoniam fumus flatus:
est in naribus nostris, et eermo
scintilla ad commovendum cor
3 nostrum; qua extincta, pes
erit corpus nostrum, et spiritus
diffundetur tanquam mollis aér, +
et transibit vita nostra tanquam .
vestigium nubis, et sicut nebula
dissolvetur, quae fugata est rt:
radiis solis, et a calore illius 4
4 aggravata ; et nomen nostrum
oblivionem accipiet per tempus, 4
et nemo memoriam habebit ope- _
5 rum nostrorum.
transitus est tempus nostrum,

et non est reversio finis nostri; _

Umbrae enim —

quoniam consignata est, et nemo
6 revertitur. Venite ergo, et 4
fruamur bonis quae sunt, et —
utamur creatura tanquam in :
7 juventute celeriter. Vino pre ,

tioso et unguentis nos implea-

2. ws ovx Vulgo. ws yn 157. vmapgavres Vulgo, vmapyxovres S'.
7 mvon ev p.S'. 0 Aoyos Vulgo. oAvyos Compl. C. Par.
diaxvvOncera A. S:adrvOnoera 55. 248. 254.
mopevoera 106. 261. BapyvOaca Vulgo. papavOcca 106
A.V. al. avranodicpos 8. 6. oby wal. A. om, Kat,
al, Athan. ad Matt. ii. 8.

xanvos n mvonn A. V.al. xamvos ev prow 7 mv0n nye S.
3. oBeoSevros V. oBevobevros A. oBevevros S.

4. pynpovevoa V. A. al. pynpovever S. panpovevoe S',
5. wapos Al, S. V*, Compl. Ald. Vulg.
veornrt V. Ven. veornros A. S. veornre S*. ev veornts Compl. —

daxvOnoera V.S.

maper, Vulgo.
Bus V. Vulgo. avan,

J

THE BOOK OF WISDOM.

49

mus; et non praetereat nos flos
8 temporis. Coronemus nos rosis,
antequam marcescant; nullum
pratum sit quod non pertrans-
9 eat luxuria nostra. Nemo nos-
trum exsors sit luxuriae nos-
trae; ubique relinquamus signa
laetitiae ; quoniam haec est pars
1o nostra, et haec est sors. Op-
primamus pauperem justum, et
non parcamus viduae, nec vete-
rani revereamur canos multi
11 temporis. Sit autem fortitudo
nostra lex justitiae ; quod enim
infirmum est inutile invenitur.
12 Circumveniamus ergo justum,
: quoniam inutilis est nobis, et
; contrarius est operibus nostris,
__ et improperat nobis peccata legis,
3 et diffamat in nos peccata
7 13 disciplinae nostrae. Promittit
__-—s se :«sscientiam Dei habere, et
4 filium Dei se nominat. Factus
4 est nobis in traductionem cogi-
ee 15 tationum nostrarum. Gravis
4 est nobis etiam ad videndum,

kal pi) Tapodevoedrw juas dv-
Oos éapos.
8 oreYopeba pddwrv kddvé. mplv
7) papavOjjva*
9 pndels juGv Gpyowpos ctw rijs
hyetépas ayepwx las,
mavtaxh Katadlizwpev otp-
Boda rijs edppootyys,
Ste airy 7 pepls juav Kal 6
KAjjpos ovTos.
Io karadvvactetowpev Tévnta di-
Kauoy,
ph pecodpeba x7pas,
pnd? mpecBtrov éeévtpamdpev
Todtas ToAvxpovious.
11 €otw 8% judy H loxis vopos
THs dixaroctyns,
TO «yap dodeves dyxpnorov
eddyxerat.
12 évedpedowpev tov Slxacov, Sri
dvoxpnoTos Hyiv éort,
kal évaytioiras ois épyous
par,
cal dvedlCer qyiv ayapripara
vdpov,
kal émnulCer qyiv apapry-
para twradelas jar.
13 émayyé\AeTar ~yrGow exew
cod,
kal maida Kuplov éavrdy dvo-

pacer

14 ¢yévero jyiv els edeyxov ev-

VOLGY par.
15 Bapts éorw nyiv cal Brend-
evos,

and ointments: and let no
flower of the spring pass by
8us: Let us crown ourselves
with rosebuds, before they be

9 withered: Let none of us go

without his part of our’ volup-1 or,jovvity,

tuousness: let us leave tokens
of our joyfulness in every place :
for this is our portion, and our
10 lot is this, Let us oppress the
poor righteous man, let us not
spare the widow, nor reverence
the ancient grey hairs of the
11 aged. Let our strength be the
law of justice: for that which
is feeble is found to be nothing
12 worth. Therefore let us lie
in wait for the righteous; be-
cause he is not for our turn,
and he is clean contrary to our
doings: he upbraideth us with
our offending the law, and ob-
jecteth to our infamy the trans-
13 gressings of our education. He
professeth to have the know-
ledge of God: and he calleth
himself the child of the Lord.
14 He was made to reprove our
15 thoughts. He is grievous unto
us even to behold: for his life

xpoviov Ven. 12, eveBp. de V.

madias S.A.

om, 5¢ A. S, (S' addit.) .

10. mpecBurov V.S. mpecBurepov A.
Ta apapr. vou. S.

age apis. pe S. sed cor qyas eapos A. 55. 106.157. 261. 296. Arm. Vulg. aepos VS. al. 9. éorw. eoreS, xarahim.
8.V. xatademwpey A. ovros S.V. quo A.

moduxpovious S. A.V, -wohv-
Tapanropara 248. nadaas V.

H

"waa
.

50

a

mi
Hh mM

THE BOOK OF WISDOM.

is not like other men’s, his
16 ways are of another fashion. We
are esteemed of him as counter-
feits’: he abstaineth from our
ways as from filthiness: he

1 Or, false
coin,

pronounceth the end of the just
to be blessed, and maketh his
boast that God is his father.
17 Let us see if his words be true:
and let us prove what shall
happen in the end of him.
18 For if the just man be the son
of God, he will help him, and
deliver him from the hand of
19 his enemies. Let us examine
him with despitefulness and tor-
ture, that we may know his
meekness, and prove his pa-
ao tience. Let us condemn him
with a shameful death: for by
his own saying he shall be re-
21 spected. Such things they did
imagine, and were deceived:
for their own wickedness hath
22 blinded them. As for the mys-
_ steries of God, they knew them
not: neither hoped they for the
wages of righteousness, nor dis-

2 Gr. pre- cerned? a reward for blameless
Serred, or, .
esteemed th 23 souls. For God created man to

Sr. dvdpoios rots GAdows 6
Blos abrod,
kal @&pAAaypévae ab rtplBor
avrod.
16 els K(BdnAov edoyloOnnev aire,
kal améxerar tév 6d6v hudv
os amd dxabapo.ov"
paxapl(er €oxara dixalov,
kal ddaCoveverar mdtepa Ocdv.
17 Weper ef of Adyot adrod adnOets,
kal treipdowpev Ta ev exBdoer
avrod.
18 el ydp éotw 6 dlxatos vids
Ocod, dvrirj erat adrod
kal poeta, adrov ex xeupds
av0eornkoTwv.
19 UBper cal Bacdve éerdowper
avrov,
twa yvOpuev Ti emelkevav adrod
kal doxipdowpev tiv dvek.-
kaxlav adrod.
20 Oavdr@ doxjpor KaradiKdow-
pev avtov*
éorar yap adtod émuoxomy ék
Adywv adrod.
21 Tatra édoyloayto, kal émAari-
Onoav"
aneriphoce yap adrods 7 Ka-
kla abrév*
22 Kal ovx éyvwoary pvoTnpia Ocod,
ovde picOdv FATLoay dotdTyTOS,

ovde expway yépas oxo

dudpov.
23 Ort 6 Oeds extice Tov GvOpwrov
én apOapota,

quoniam dissimilis est aliis vi
illius, et immutatae sunt viae
16 ejus. Tanquam nugaces aesti-
mati sumus ab illo; et abstinet
se a viis nostris tanquam ab

<

immunditiis, et praefert novis-
sima justorum, et gloriatur pat-
17 rem se habere Deum. Videa-
mus ergo si sermones illius veri ;
sint, ét tentemus quae ventura
sunt illi, et sciemus quae erunt —
18 novissima illius. Si enim est 3
verus filius Dei, suscipiet illum, _
et liberabit eum de manibus : .
Contumelia et a
tormento interrogemus eum, ut a

19 contrariorum.

sciamus reverentiam ejus, eb
patientiam _illius. —
20 Morte turpissima condemnemus

probemus

eum ; erit enim ei respectus ex —
sermonibus illius. nee:
2t Haee cogitaverunt, et errave-
runt; excaecavit enim illos ma- _
22 litia eorum, Et nescierunt sa- ‘
cramenta Dei, neque mercedem a
speraverunt justitiae, nec judi :
caverunt honorem animarum
23 sanctarum. Quoniam Deus crea- “i

16. edoyioOnuey V. A. 83,

yuxyav. yuxay S.

even nner 8,
18. avriAnyera: V. al. avriAnupera S. A.

ofav 8, A.V. epyor Ven.

éoxara, epya row 8. 155.
19. donip. A.S. Suagapev V. Vercell, 68. Ald.
AopaOncay 8. (edoyioavro §*.) addunt 55. 106. 261. al. o: appoves. anerupd, A.V. ervpdwcer S. Orig. ii. 712.

17. nar edoperS
21, eAoyoavro V. A,
22. expewav Ve

THE BOOK OF WISDOM.

_ vit hominem inexterminabilem,
_ et ad imaginem similitudinis

24 suae fecit illum. Invidia autem

diaboli mors introivit in orbem
25 terrarum; imitantur autem il-
lum qui sunt ex parte illius.

CAPUT III.

1 Justorum autem animae in
manu Dei sunt, et non tanget
Visi
sunt oculis insipientium mori,
et aestimata est afflictio exitus
3 illorum ; et quod a nobis est

2 illos tormentum mortis.

iter, exterminium ; illi autem
4sunt in pace. Et si coram

hominibus tormenta passi sunt,

spes illorum immortalitate plena.

5 est. In paucis vexati, in multis
bene disponentur, quoniam Deus

tentavit eos, et invenit illos

6dignos se. Tanquam aurum in

fornace probavit illos, et quasi
- holocausti hostiam accepit illos,
et in. tempore erit respectus
7illorum. Fulgebunt justi, et
tanquam scintillaec in arundi-

kal elkdva ris idlas ldudrnros
éroinoev avrdv'
24 POdvm de baBdArov Odvaros
elonAGev els Tov Kdopov,
meipagovot 8& adroy of Tijs
éxelvov peplbos dyres.

KE®AAAION I’.

1 Atxalwy 8 Woyal év xeipi Ocod,
kal ov pa) Gynrar aitdv Bd-
oavos.
2 okay év dpbadyois adpdvev
TeOvdvat,
kal éhoylaOn Kdxwos 4} e£od0s
avrar,
3 Kal ) ad juav topela ovy-
Tpia
of 3€ elow év elpyyn.
4 kal yap év der dvOpdmwv eav
koAac8Gour,
h als adrav dOavactas
TAnpns*
5 kal dAlya madevdévtes peydra
evepyeTnOnoovrat,
Sri 6 Ocds erelpacer adrods,
kal edpev airods a&lovs éavrod.
6 ds xpuody ev xwvevtnply ed0-
kipacey abrovs,
kat @s ddokdpTapa Ovolas
mpooedeEaro avtovs.
7 Kal év Kaip@ émicxonis abrav
dvaddyrpovew,
kal @s omwOijpes ev caddy
dtadpapodvrat.

be immortal, and made him to

- be an image of his own eternity.

24 Nevertheless through envy of

the devil came death into the

world: and they that do hold
of his side do find it.

CHAPTER ITI.

1 But the souls of the righteous
are in the hand of God, and
there shall no torment touch

2 them. In the sight of the un-
wise they seemed to die: and
their departure is taken for

3 misery, And their going from
us to be utter destruction: but

4 they are in peace. For though
they be punished in the sight
of men, yet is their hope full

5 of immortality. And having
been a little chastised, they shall

be greatly rewarded’: for God ! Or, bene-

proved them, and found them

6 worthy? for himself. As gold 2 01, meet,

in the furnace hath he tried
them, and received them as a
And in the
time of their visitation they
shall shine, and run to and fro
like sparks among the stubble. ~

7 burnt offering.

28. wiorgros V. A. S. Ven, Ald. Compl. a:dworyros Field. 248, 253, E. F.G. H. Par. Ath. i.43. Method, 788. Niceph. ii.

200, Epiph. 543. 557. onowornros 106. 261. Aa, B. Par. Vulg. Syr.
8. 9 adn quav V. Vercell.

6. dAcKdprapa.

oAoKkavTmpa Ver.

III. 2. ¢dogav yap S*,

appévar, avOpamov Ven,

H2

2 Or, light,
or, Wi-
chaste.

Gr, the

52

THE BOOK OF WISDOM.

8 They shall judge the nations, |

and have dominion over the
people, and their Lord shall
g reign for ever. They that put
their trust in him shall under-
stand the truth: and’ such as
be faithful in love shall abide
with him: for grace and mercy
is to his saints, and he hath
10 care for his elect. But the un-
godly shall be punished accord-
ing to their own imaginations,
which have neglected the right-
eous, and forsaken the Lord.
11 For whoso despiseth wisdom
and nurture, he is miserable,
and their hope is vain, their
labours unfruitful, and their
12 works unprofitable : Their wives
are foolish *, and their children
13 wicked ; Their offspring is
cursed. Wherefore blessed is
the barren that is undefiled,
which hath not known the sinful
bed: she shall have fruit in
14 the visitation of souls, And
blessed is the eunuch, which
with his hands hath wrought no
iniquity, nor imagined wicked
things against God: for unto
him shall be given the® special
gift of faith, and an inheritance

8 Kpivodow &Ovn Kal Kparioovot
Aadr,
Kal Baowredoes airav Kupios
els rovs aldvas.
9 of meroOdres ex” abtd -ovrg-
covow ddnbear,
kal of morol év dydrn mpoo-
pevodo adT@,
Ort xdpis Kal Edeos ev ois
dolous adrod
kal émurxomi) év Tois éxAexTots
avrod.
10 Of 8& doeBeis xa & édo-
yloavro Lovo emiryslar,
of dueAnoavtes Tod bikalov Kal
tod Kuplov amocrarres.

11 goplav yap kal mradelav 6

eLovdevdv taralzwpos,

kal kev) 7) €Amls adrdy, Kal of
xéTou dvdyyrou,

kal dxpnota ra epya abrdv.

12 al yuvaixes abrdyv adpoves,
kal movnpa Ta Téxva adrav*

13 émxardparos H yéveois abrav.
ort paxapla oreipa 7) dulavros,
iris ovK éyvm Kolrnv &y ta-

panrépart,
&£eu kaprov év émirxomy ux ov"

14 kal ebvodyxos, 6 pn) Epyardevos

éy xetpt avdunya,

pdt evOvpndels kara rod Kv-
plov movnpa*

S00jcera, yap aire Tis mlo-
Tews xapis ExexT?)

8neto diseurrent. Judicabunt —
nationes, et dominabuntur po-—
pulis, et regnabit Dominus illo-
g rum in perpetuum. Qui confi- *
dunt in illo intelligent veri-

tatem, et fideles in dilectione .
acquiescent illi; quoniam do-

num et pax est electis ejus.

10 Impii autem secundum quae
cogitaverunt correptionem ha-
bebunt, qui neglexerunt justum,

11 et a Domino recesserunt. Sa-

pientiam enim et disciplinam a

qui abjicit, infelix est; et

vacua est spes illorum, et la-

bores sine fructu, et inutilia ~
12 opera eorum. Mulieres eorum

insensatae sunt, et nequissimi

13 filiieorum. Maledicta creatura : A i

eorum, quoniam felix est steri-
lis et incoinquinata, quae nes-
civit thorum in delicto; ha-
bebit fructum in respectione
14 animarum sanctarum. Et spado,
qui non operatus est per manus
suas iniquitatem, nec cogitavit

adversus Deum nequissima;

9. é air@. em Kupiov Ven.
Tos oo.os avrov A. Ven.
10. waGaed. rom. émripiay, aripeav 248.

12. a yur. A.V. xara 8.
8.V. A. ev xepoww Ven.

€A€0s T. OTLOLS GUT. KaL EMLOKOTN EV T. EKA. aUTOU S.

11. copiay 5 S. yap S*.

Xapis Kat €Xeos Tos ExAeKTOIs avTov V, Vulg. al. yap. Kat €A. €Y TOLS EKA, AVTOU KaL EMTKOTN EV
ev 7. ootos Ald. Compl.

maseay V. madiay A. 8.

13. yerwvnoes 8. 1 ante awavr.om.S, yvxov avrow A.

Ita Syr, Arm, Ar,
komo avrav avewnra S,
14. 6 ph. oom.S. ev xe

dabitur enim illi fidei donum
electum, et sors in templo Dei
15 acceptissima. Bonorum enim
laborum gloriosus est fructus,
et quae non concidat radix sa-
16 pientiae. Filii autem adulte-
rorum in inconsummatione
erunt, et ab iniquo thoro semen
17 exterminabitur. Et si quidem
longae vitae erunt, in nihilum
computabuntur, et sine honore
erit novissima senectus illorum.
18 Et si celerius defuncti fuerint,
non habebunt spem, nec in die
19 agnitionis allocutionem. Na-
tionis enim iniquae dirae sunt

:
:

3 consummationes.

a

% CAPUT IV.
=

1 © quam pulchra est casta
generatio cum claritate! im-
mortalis est enim memoria il-
lius, quoniam et apud Deum
nota est et apud homines.
2Cum praesens est, imitantur
illam, et desiderant eam cum se
eduxerit ; et in perpetuum co-
ronata triumphat incoinquina-
torum certaminum praemium
3 Vincens. Multigena autem im-
piorum multitudo non erit utilis,

pint Sie
ee a ey

=
=

ih ta

7

=

ay ee eT ee

kal KAjjpos év va@ Kupiov 6v-
pnpéorepos.
15 ayabGy yap mévey Kapros
evkAens, |
kal ddidatwros 7H pl{a rijs
ppornoews.
16 Téxva dt potxGvarédeota éorat,
kal éx mapavduou Kolrns onép-
pa adparcOjoerat.
17 édy Te yap paxpdBior yévwrtat,
els obey AoytcOHoovrat,
kal Gryov én éoxdrwy 7d
yijpas abrav.
18 édy te d€€ws TeAEvTHTwoW,
ovx eLovew edrida,
ovse ey nyepa diayvdcews
Tmapapvdrov.
19 yeveas yap Gdixov xadera Ta
TéAn.

KE®AAAION A’,

1 Kpeicowy arexvia pera dperijs"
Gbavacia ydp éorw ey prqyun
airijs,
‘ort kal mapa Oc@ ywooxerar
kal rapa avOpézos.
2 Tapodoay Te pipodyrar avTiy,
kal rootow are Oodcar"
kal éy TO aldve oreparnpo-
potca troumever,
Tov TOv dutdvrwy Odor a&ydva
ViKHoacd.
3 Todtyovoy b& adoeBGv TAOos
od xpnoetoet,

in' the temple of the Lord ‘0 among

more acceptable to his mind.

15 For glorious is the fruit of good
labours: and the root of wis-

16 dom shall never fall away. As
for the children of adulterers,
they shall not come? to their? or, te
perfection, and the seed of an *fhely
unrighteous bed shall be rooted

17 out. For though they live long,
yet shall they be nothing re-
garded: and their last age shall

18 be without honour. Or, if they
die quickly, they have no hope,
neither comfort in the day of

1g trial®, For horrible is the end: or,
of the unrighteous generation.

CHAPTER IV.

1 Better it is to have no chil-
dren, and to have virtue: for
the memorial thereof is im-
mortal: because it is known ‘oma
with God, and with men.

2 When it is present, men take
example at it; and when it is
gone, they desire it: it weareth
a crown, and triumpheth for
ever, having gotten the vic-
tory, striving for undefiled re-

3 wards. But the multiplying

14, dvpndeorepos Ven. 253.

Amba. ovyx exovew V.

15. 0 xapmos V'.

19. xaAerd. sovnpa 106. 261.
Wen. Vulg. Syr. Ar. Arm. tipawow A, Method. 676. pred

MS. A: ret.

x 17. es ovdey Compl. 55. 106. 254. 261.

. ofews TeAcvTngovaw) es ovder AoycOncovra (Ka: aripoy em’ EcXaTuv TO ynpas avTaw) eay TE yap ofews TEeAevTNTOVEW OVX efovew
IV. 1. Kpecoaw yap 8S. yap om. S?.

? awomeume: Tisch.

18. S. ita: (cay re yap

2. ppowra 8. V.

1 Gr. sleeps:

54

oes i Ca | ee ams ck

THE BOOK OF WISDOM.

brood of the ungodly shall not
thrive, nor take deep rooting
from bastard slips, nor lay any
4fast foundation. For though
they flourish in branches for a
time ; yet standing not fast,
they shall be shaken with the
wind, and through the force
of winds they shall be rooted
5 out. The imperfect branches
shall be broken off, their fruit
unprofitable, not ripe to eat,
6 yea, meet for nothing. For
children begotten of unlawful
beds! are witnesses of wicked-
ness against their parents in
7 their trial. But though the
righteous be prevented with
death, yet shall he be in rest.
8 For honourable age is not that
which standeth in length of
time, nor that is measured by
g number of years. But wisdom
is the grey hair unto men, and
an unspotted life is old age.
1o He pleased God, and was be-
loved of him: so that living
among sinners he was trans-
11 lated. Yea, speedily was he
taken away, lest that wicked-
ness should alter his under-
standing, or deceit beguile his

kal éx vd0wy pooxevpaTov od
décet play eis BAOos,
ovdsé doparh Bdow édpdacer.
4 kav yap év KAddous mpds Karpov
dva0dAn, :
éemiopadGs BeBnxdra tnd avé-
pov carev0iyjoerat,
cal 7d Blas dvéuwv éexpilw-
Onoerat
5 TEptkAacOjoovrat KNGves Gré-
AeoTot,
kal 6 xapmds airéy dxpnotos,
dwpos els BpGow, kat els obey
emurndetos.
6ék yap dvduwv trvev réxva
yeveopeva
pdprupés elot tovnplas xara
yovéwy év e€eracpue aitay.

7 Alkatos 8 cay Oden
TekeuTical, ev dvatatvee
éorat.

8 yhpas yap Thutov ov Td ToAv-
xpovior,

odd dpiOug erGv. pewerpytac’
9 Toa 8€ eorw ppdvynots dv-

Opdzo.s,
kal 7Auxla ynpws Blos axnrt-
dros.
to evdpertos Oc@ yevdpevos tya-
mH0n,
kal (Gy peragd dyaprwrAGv
peter éOn*

It Hpmdyn, py 7% Kaxla a&dadén

ovveow avTod,
7 ddd0s axarjion Woxiv abrod.

et spuria vitulamina non da- E
bunt radices altas, nec stabile
4firmamentum collocabunt. Et
si in ramis in tempore germi-—
naverint, infirmiter posita, a
vento commovebuntur, et a ni-
mietate ventorum eradicabuntur,

* 5 Confringentur enim rami incon-

summati; et fructus illorum qi
inutiles et acerbi ad mandu-
candum, et ad nihilum apti. -
6 Ex iniquis enim somnis filii qui
nascuntur testes sunt nequitiae
adversus parentes in interro-
gatione sua.
7 Justus autem si morte prae- ; ‘
occupatus fuerit, in refrigerio
8 erit. Senectus enim venerabilis
ést non diuturna, neque anno-
rum numero computata; cani
g autem sunt sensus hominis, et

aetas senectutis vita immaculata,

10 Placens Deo factus est dilectus, 4

et vivens inter peccatores trans-

11 latus est; Raptus est, ne ma-

litia mutaret intellectum ejus, .

aut ne fictio deciperet animam

3. poxevparow 8. ocx. S*.

Oey S.V. om. ry A. Ven. V2.
avrov post ovvecw om. 8. add. S?,

4, Kav yap. xa yap S', Kav S?.

khowes 8, 106. 253. 261. avr. S, corr. improb.

yevon. 6. Ven,
dnathop.

areXcora V.S. aredXeoraro A.

anarnae S.

BeBnxéra, BeBioxora S. BeBnxora S*.
9. dvOpéras. ev avOp. S*. )
11. py n kaxa S. Compl. yy wae. V.A. mpw 9 wax, Ven. Theod. iv. 1227.

5. avrow
10. re

Ree

. 19.]

55

42 illius. Fascinatio enim nuga-

citatis obscurat bona, et incon-
stantia concupiscentiae trans-
vertit sensum sine malitia.
13 Consummatus in brevi explevit
14 tempora multa; placita enim
erat Deo anima illius; propter
hoc properavit educere illum
de medio iniquitatum. Populi
autem videntes et non intelli-
gentes, nec ponentes in prae-
15 cordiis talia, quoniam gratia
Dei, et misericordia est in sanc-
_ tos ejus, et respectus in electos
16 illius. Condemnat autem jus-
tus mortuus vivos impios, et
juventus celerius consummata
17 longam vitam injusti. Videbunt
enim finem sapientis, et non
intelligent quid cogitaverit de
illo Deus, et quare munierit
Videbunt, et
contemnent eum; illos autem
Dominus irridebit; et erunt
_ post haec decidentes sine ho-
_ nore, et in contumelia inter

18 lum Dominus.

a9 mortuos in perpetuum; quo-

niam disrumpet illos inflatos

12 (Bacxavla yap avddrntos
dpavpot Ta Kaa,
kal peuBacpods emiBuyulas pe-
Tad\ever vodv dxaxov.)

13 TeAcwwOels ev ddrlyp exAnpwce

xpévovs paxpots.

14 dpeorh yap fw Kuply 4 Yoxtt

avroo"
bua Todro éomevoev ex peoov
sovnplas.

15 of d€ Aaol iddvres Kal pi) vor-

cares,

pnde Odvres emt d1avolq 1d
ToLOUTO,

Srt xdpis xal edeos ey Tots
éxAexTols avTod,

kal émucxom év tots datous
avrod,

16 Kataxpwvet 8& dixaros Kapov

tovs (Gvtas doeBeis,
kat vedrns Tedecbeioa Taxéws
modvetés yipas adlkov.

17 Spovra: yap redevThy copod,
kal ov vojoovor ti éBovded-

gato Tept avrod,
kat eis tl jopadicaro abrév
6 Képtos.

18 dWovrat Kal eLovderjcovew,
abrovs 88 6 Kipios éxyeAdoerau’
kal €covra: peta Totro eis

aTépa atmor,
kal els ®Bpw év vexpois be
alévos.

19 Ort pyger avrovs apavovs zpy-

veis,

16 unto his chosen.

12 soul. For the bewitching of

naughtiness doth obscure things
that are honest ; and the wan-
dering of concupiscence doth
undermine! the simple mind.: Gr.

13 He, being made perfect ? in 82 Or, sancti.
short time, fulfilled a long time natal
14 For his soul pleased the Lord :

therefore hasted he to take him
away from among the wicked.

15 This the people saw, and under-

stood it not, neither laid they
up this in their minds, That
his grace and mercy is with his
saints, and that he hath respect
Thus the
righteous that is dead shall
condemn the ungodly which are
living; and youth that is soon
perfected the many years and

17 old age of the unrighteous. For

they shall see the end of the
wise, and shall not understand
what God in his counsel hath
decreed of him, and to what end
the Lord hath set him in safety.

18 They shall see him, and despise

him ; but God shall laugh them
to scorn: and they shall here-
after be a vile carcase, and a
reproach among the dead for

1g evermore. For he shall rend

them, and cast them down head-

a 14. ev xupyS. ew impr. S*. qv & 106.

_ leguntur in A. Vulg. Compl. Ald. Syr. Ar. Arm.
veorns V.S. Compl. veornros A. Ald.
avroyv Ven. opovra avrov xa: S'. oy. yap war S*. 8’ arowos S.V. om. &’ A.

17. joparicato. nopadicas. abrév, gavrov 106. 248. Compl.

15. Aoi. addAo: A cor. 155.296. bis om. S.

16. xapew V.S. Ven, Oavew A. V*. Compl. Ald. @avary 106. 261. B. Par.

exXexr. et oorors inv. ord.

18. efovder.

56 -

THE BOOK OF WISDOM.

long, that they shall be speech-
less; and he shall shake them
from the foundation ; and they
shal] be utterly laid waste, and
be in sorrow ; and their memo-

1 Or, to the 20 rial shall perish. And when’

casting up
of the ace

they cast up the accounts of
their sins, they shall come with
fear: and their own iniquities
shall convince them to their face.

CHAPTER V.

1 Then shall the righteous man
stand in great boldness before
the face of such as have afflicted
him, and made no account of

2 his labours. "When they see it,
they shall be troubled with ter-
rible fear, and shall be amazed
at the strangeness of his salva-
tion, so far beyond all that they

And they repent-

ing and groaning for anguish of

3 looked for.

spirit shall say within them-
selves, This was he, whom we
had sometimes in derision, and
4a proverb? of reproach: We
fools accounted his life madness,
and his end to be without ho-
How is he numbered

5 nour:

Kal cadretoe adrovs ex Oepue-
Alov,

kat &ws éoxdrov xeprwbjoov-
Tat, kal éoovrat év ddbvn,

kal } pvijpn adrady arodeiras.

20 éhevoovTae ev = ovAAoyiopg

Gpaptnpdtwv adrav devdol,

kal édéy€er abrovs efevayrlas
Ta dvounpata ad’rdv.

KE®AAAION E’,

1Tére orjoera ev rappnola
TOAAR 6 SlKatos
Kata mpdcwnov Tov OAWrdyTwr
abrov
kal tGv aberovvrwy Tovs Td-
vods avrod.
2 lédvres tapaxOjcovra odo
dew,
kat éxoricovrat én tO mapa-
d6£@ rijs cwrnplas.
3 €podow ev Eaurois wetavoodrTes,
kal 61a orevoxwplay mvebparos
orevdcovtes’ Kal épodow"
otros iv bv éoxopuev mote els
yéhora
kal els mapaBodny dvediopod.
406 &dpoves rdv Blov abrod
Choyiodycda pavlav,
kal tiv TeAevTiy abrod aripov.
5 74s KaTedoylaOn év viots Ocod,

sine voce, et commovebit illos

a fundamentis, et usque ad

supremum desolabuntur; et

erunt gementes, et memoria il-

20 lorum peribit. Venient in co-
gitatione peccatorum suorum
timidi, et traducent illos ex ad-
verso iniquitates ipsorum.

CAPUT V.

1 Tune stabunt justi in magna

constantia adversus eos qui
se angustiaverunt, et qui abstu-
2 lerunt labores eorum. Viden-
tes turbabuntur timore horribili,
et mirabuntur in subitatione in-
3 speratae salutis ; dicentes intra
se, poenitentiam agentes, et

prae angustia spiritus gementes : a

Hi sunt quos habuimus ali-
quando in derisum, et in simi-
4 litudinem improperii, Nos in-
sensati vitam illorum aestima-
bamus insaniam, et finem illorum

5 sine honore; ecce quomodo

19. carevoa S.V. A.
V.. 1. 0 8ueaos ev mapp. Tod. Ven,

carevénoe Ven.
OdrubavrowS.V. OAupovrav A.

éoxarov. erxarwv A,

20. 8pro S*.
mévous. Aoyous 55.254.

7a dvophpara, Ta vonyara 155.
2. owrnpras avrov 8. 55. 253. 254.

8. epovow 8. V. was epovow A. Compl. epovow yap Ven. al. eavros S. ev eavr. V. A, Ven. 55. Compl. Ald. Vulg. Ephr. oreva-
fovres V. Vulg. orevafovow wat epovoy 8, Ven. orevafovra wai epovow A. Compl. Ald.

npes or app. Ven. 253.

atriyuay 8, atipoy S?,

4, 01 appoves cum anteced. conj. A, S.

Aaa pe :

-

yee ates ~ "oe gale rs ye:
Pe ee ee ees CT, ene age RTP

at

a

|

a

1 eee Le ee a ei

THE BOOK OF WISDOM.

computati sunt inter filios Dei, cal év dylows 6 KAjfjpos abrod | © among the children of God, and
éotw ; his lot is among the saints!

: ; vit: 6 dpa erhavijOnpev and 6d00 6 Therefore have we erred from
6 Ergo erravimus a via veritatis, aAnOelas,

et inter sanctos sors illorum est.

# ; 6 ? : the way of truth, and the light
‘% et justitiae lumen non luxit “ 78 Dumb Sixarootons ont of righteousness hath not shined
= ; ge tiers otk ékapev Hyiv, cat
ie: nobis, et sol intelligentiae non kad hain ohn dobecihak Ape unto us, and the sun of right
7 est ortus nobis. Lassati sumus 7 dvoulas éverAjocOnuer tplBos | 7 baru id rose not upon us. We
in via iniquitatis et perditionis, kal dmwhelas, Senet OTR” He WAY ca
Pris . , , . . : »
< s bar kal d.wdetoapev épiyj.ovs aBd- of wickedness and destruction ; or, sur-
i % embulavimus vies difficiles, TOUS; yea, we have gone through de-
% viam autem Domini ignoravi- Tip be 6dov Kuplov obk Eyvanpev. serts, where there lay no way:
8 mus. Quid nobis profuit su- 8 ri ieee eles = CAEP but as for the way of the Lord,
va ; :
* esys . : ‘ 8 hi t kn t. Wha
perbia ? aut divitiarum jactantia kat tl mAodros pera GAaCovelas i a aati f B44 ? <a
9 quid contulit nobis? Transi- ovpBeBAnras Hiv ; gash tdeca ae . oe ove
erunt omnia illa tanquam umbra, 9 mappOev éxeiva mdvta as ee ee ee oe eee
; ona ging brought us? All those
a o% tanquem nuntius perourrens, Kal @s dyyeAla . waparpé- things are passed away like a
Ba 1o et tanquam navis, quae per- Xovea* shadow, and as a post that
transit fluctuantem aquam,cujus, | *° eae Pca kypawwe- | 1. hasted by; And as a ship that
«opt ‘ th f th
cum praeterierit, non est vesti- fis d1aBdons obx eorw txvos passeth ees e ee of the
gium invenire, neque itam cipelv, water, which when it is gone

a ; 3 f ee by, the trace thereof cannot be
Ms carinae illius-in fluctibus ; aut od? drpandv tpdmos aitijs y:

éy xtpacww* found, neither the pathway of
tanquam avis quae transvolat | 11 7 os dpvéov bianrdvtos dépa | 11 the keel in the waves; Or as
in aére, cujus nullum invenitur = ciploxerat Texprpiov when a bird hath flown * through 2 or, pictn,
mopelas,

the air, there is no token of her
way to be found, but the light
air being beaten with the stroke

___ argumentum itineris, sed tan- mdnyn 88 TapoGy paori(d-

i) tum sonitus alarum verberans Hevoy mvedpa Kodpoy
kal oxiCduevov Bia potfov

Hlevem ventam, stecindens per vim Kiwoupévav TTEeptyav biw- of her wings, and parted with
itineris aérem; commotis alis 5evOn, the violent noise and motion

6. ehapper V. A. — eweAayapev 8, Ven. Ephr. nuvna VS. ev nu ea A, nAwos Ths Sxaocvvns Ven. Compl. Arm,
(7. bobevoopey 8.V. wdevoapey A. eyvopey V. A. eneyvoper 8. 8. vmepnparia nuev Ven. 253. xamr V.S. ot
A.Vulg. adafomas A.S. ovvBeBanra S. 10. n ws S?, rpomosV. rpomasS, tpowewsS*. A, rpiBow V*
11. Guwravros V. Ephr. dianrayros A, S, V2. Compl, Ald. nopéas, wovnpas S, mopas S*. part. rapoow V4, & abrg,
_ avrov 8. Ephr, ev aury S’,

I

2 Or, chaf.

3 Or,
palace: un-
less the
word be
taken im-
properly, as

27.

Tp 8. avrov 106. Compl.

58

THE BOOK OF WISDOM.

of them, is passed through, and
therein afterwards no sign where
12 she went is to be found; Or
like as when an arrow is shot
at a mark, it parteth the air,
which immediately cometh toge-
ther again, so that a man can-
not know where it went through:
13 Even so we in like manner,
as soon as we were born, began
to draw to our end, and had no
sign of virtue to shew; but
were consumed in our own
14 wickedness. For the hope of
the ungodly is like dust? that
is blown away with the wind;
like a thin froth that is driven
away with the storm; like as
the smoke? which is dispersed
here and there with a tempest,
and passeth away as the re-
membrance of a guest that tar-
15 rieth but a day. But the right-
eous live for evermore; their
reward also is with the Lord,
and the care of them is with
16 the most High. Therefore shall
they receive a glorious king-
dom*, and a beautiful crown
from the Lord’s hand: for with
his right hand shall he cover
them, and with his arm shall
17 he protect them. He shall take
to him his jealousy for complete

kal eva TodTO ovx edpeOn on-
petoy émBdcews ev aro"

12 7) @s BéAovs BAnOevTos emt

oKOTOV
tpndets 6 anp edOéws eis Eav-
Tov dvedvOn,
as dyvojoat THY dlodov abrod
13 obrws Kal nyueis yevynOévtes
efeAlTopev®
kal dperis pev onpuelov ovdéey
éoyouen deifat,
év 88 TH Kaxlg judy Kareda-
TavnOnpev.
14 6tt €Amls doeBods as epd-
pevos xvods t7d dvépov,
kal os mdxvn bd Aaldaros
d1wxOeloa ATT,
kal @s Katvods td dveuov du1e-
xvOn,
kal os pela Katadvrov povo-
npépov mapddevce.
15 Alkator dé els Tov aldva Gor,
kal év Kupl@ 6 proOds adrar,
kal 4 povtis aitév mapa
‘Lypiore.
16 81a Todro Anpovta rd Bacl-

Aevoy tis ebtpevrelas

kal Td Siddnua tod KddAovs
éx xeupds Kuplov'

bre TH SebtG oxeTacer adrods,

kal 7@ Bpaxlov. drepaomet
avTav.

17 AjjWerat wavo7mAlay Tov

avrod,

Chdov

transvolavit, et post hoc nullum

signum invenitur itineris illius; —

12 aut tanquam sagitta emissa in

locum destinatum, divisus aér —
continuo in se reclusus est, ut —
13 ignoretur transitus illius; sic —

et nos nati continuo desivimus
esse; et virtutis quidem nul-

lum signum valuimus ostendere, _ :
in malignitate autem nostra — 3 }

14 consumti sumus. Talia dixerunt

in inferno hi, qui peccayerunt; :

15 [14] quoniam spes impii tanquam
lanugo est, quae a vento tolli-
tur; et tanquam spuma gracilis,

quae a procella dispergitur ; et

tanquam fumus, qui a vento

diffusus est; et tanquam me- —
moria hospitis unius diei prae-—

tereuntis.
16 [15] Justi autem in perpetuum

vivent, et apud Dominum est oa

merces eorum, et cogitatio illo-

17 rum apud Altissimum. [16] Ideo a

accipient regnum decoris, et

diadema speciei de manu Do-

mini; quoniam dextera sua

teget eos, et brachio sancto suo 2
18 defendet illos. [17] Accipiet ar-

12. aveAvoey Ven, tv od0v 8S. d080r S*.
Apel. al. vous S.A. V. Ven. Compl. Ald. Vulg. maxvy V.A.S.
n ws pyea S?,
15. ppovris. povrnats 248. Compl.
umepagmoe avrou S, imp. S*.

SeAv6n 248. Compl.
dimdevoer 8.

ws pveay 8.

7 ko ws pyeva 248 Compl.

18. yernOevres V. efeArropev 8, V. efeAcrtopev A. Compl,
axvn 157. F. G. Par. Vulg. Syr.
povonpépov.

16. Anpyovra S. A. Ita vv. 17. 19 Anwperat.
17. ro ¢ydos S. imp. S*. :

apaxyn Ven, di€xVOn,
Hovnpepo 8.
degig kvpiov 8,

14. xous
mapwdevoe V. A, Y

a «

THE BOOK OF WISDOM.

maturam zelus illius, et armabit
creaturam ad ultionem inimi-

tum inexpugnabile, aequitatem ;
21 [20] acuet autem duram iram in
lanceam, et pugnabit cum illo
a orbis terrarum contra insen-
a2 gatos. [21] Ibunt directe emis-
siones fulgurum, et tanquam a
bene curvato arcu nubium exter-
ss minabuntur, et ad certum locum
2 3 insilient. [22] Et a petrosa ira
_ plenae mittentur grandines ;
excandescet in illos aqua maris,
et flumina concurrent duriter.

virtutis, et tanquam turbo venti
dividet illos; et ad eremum
perducet omnem terram ini-
quitas illorum, et malignitas
evertet sedes potentium.

CAPUT VI.

1 Melior est sapientia quam vires,
et vir prudens quam fortis.

2 [1] Audite ergo, reges, et intelli-
__ gite; discite, judices finium ter-

kal drAomoujoe Thy Ktlow
els duvvay ex Opav"
18 évdvoerat Odpaxa dixarootvyny,
kal mepiOnoerar képv0a xplow
dvuréxpitov"
19 Anwerat donlda dxarapdxnrov
éavdtyTa,

20 d€vvet 8& Gxdropov dpyiy els.

poupatay,
ovvenToAcunoer d€ ait@ 6 Kéc-
pos ent rovs mapddpovas.
21 mopevcortat evaToxot Bodlves
dotpa7ér,
kal @s amd edxtxdov téfov Tov
vepav ént oxomdy Gdodvrat*
22 Kal éx merpoBddov Ovpod zAN-
pets pupyoorrat xddaar"
dyavaxtyoe. kar aitav tdiwp
6addoons,
Totapol b& cvykAtcovew aro-
Topws*
23 dytioTyoerar avrois mvedpya
durdpews,
kal @s AaiAay éxAtkuyoe: ad-
Tovs*
kal épnudoe macav tiv yhv
dvopla,
kal 7) Kaxompayla mepirpéer
Opdvous SvvacrGv.

KE@AAAION ¢’,

1 Axovoate otv, Bacireis, Kal
ovvere,
paddere, dixacral mepdtwy yijs*

- armour, and make the creature
his weapon for the revenge of
18 his enemies. He shall put on
righteousness as a breastplate,
and true judgment instead of
19 an helmet. He shall take holi-

ite ey
ness! for an invincible shield. ps

20 His severewrath shall he sharpen
for a sword, and the world shall
fight with him against the un-

21 wise. Then shall the right
aiming thunderbolts go abroad ;
and from the clouds, as from a
well drawn bow, shall they fly

22 to the mark. And hailstones
full of wrath shall be cast as
out of a stone bow, and the
water of the sea shall rage
against them, and the floods

23 shall cruelly drown them. Yea,
a mighty wind shall stand up
against them, and like a storm
shall blow them away: thus
iniquity shall lay waste the
whole earth, and il] dealing shall
overthrow the thrones of the
mighty.

CHAPTER VI.

1 Hear therefore, O ye kings, and
understand ; learn, ye that be
judges of the ends of the earth,

17. éxrorahce. odomonoe S. imp. S*.
21. evorpopo: 253.

ante avr. om. A. al.

18. Sieatoovvns S. Ven. al. «ar wepOnoera de Ven.
22. watéx, «a om. 8.

vepav. vepedrow S,

wr. Te S. avykdvoovow S. V. ovywAvovow A. ovyKdcicovow 106. 157. 261.

20. ovvmodeunca S.
wAnpyns S. worapol dé,
23. exAippnoe A. Apnoea 296.

12

OOS

60

THE BOOK OF WISDOM.

2 Give ear, ye that rule the people,
and glory in the multitude of
3 nations. For power is given you
of the Lord, and sovereignty
from the Highest, who shall
try your works, and search
4 out your counsels. Because,
being ministers of his kingdom,
ye have not judged aright, nor
kept the law, nor walked after
5 the counsel of God; Horribly
and speedily shall he come
upon you: fora sharp judgment
shall be to them that be in high
6 places. For mercy will soon
pardon the meanest : but mighty
men shall be mightily tormented.
7 For he which is Lord over
all shall fear no man’s person,
neither shall he stand in awe
of any man’s greatness: for he
hath made the small and great,
8 and careth for all alike. But
a sore trial shall come upon the
g mighty. Unto you therefore,
O kings, do I speak, that ye may

learn wisdom, and not fall away.

2 évwricacde, of kparovvTes TAH-
dovs,

kal yeyavpwuévot emt dxAous

eOvev

3 Ste €3d0n mapa rod Kyplov 7

kparnows dyiv,
kat 9 duvacteta mapa “Cylorov,
ds eLerdoer tuav Ta epya,
Kal Tas Bovdds diepevrijoer.

4 Or. danpérar dvtes Tis av-
Tod Baowelas ob éxplvare
6p0as,

ovde epvdrdéare vdpor,
ovdt xara tiv Bovdiy rod
©cod éropevOnre.

5 ppixrGs Kal taxéws émory-
cera dpi,

Sr. plows aadroyos év toils
bmepéxovow yilverat.

66 yap eAdx.ioTos ovyyvwords
éoriv édéovs,

duvarol b& dvvards eracby-
covrat.

7 ov yap brooredcirar mpdcwmov
6 mdvrwy Aeondrns,

ovde évtpamjoerar péyeOos*

Srt puxpov Kal péyav airos
érolncer,

Spotws Te Tpovoet meph mdvTwv"

8 tots b& Kparatois ioxupa épi-
arara. épevva. ,

9 mpos tuas ody, & r¥pavvot, of
Adyot pov,

a pdOnre codplay Kat ph
Tapanéonre.

3 rae. [2] Praebete aures vos, qui
continetis multitudines, et place-
tis vobis in turbis nationum:

4 [3] quoniam data est a Domino
potestas vobis, et virtus ab Al-
tissimo, qui interrogabit opera _
vestra, et dogitationes scruta-

5 bitur ; [4] quoniam cum essetis — d
ministri regni illius, non recte .
judicastis, nec custodistis legem
justitiae, neque secundum volun-

6 tatem Dei ambulastis. [5] Hor-
rende et cito apparebit vobis; _
quoniam judicium durissimum 4

7 his qui praesunt fiet. [6] Exi- | 73
guo enim conceditur misericor-
dia; potentes autem potenter

8 tormenta patientur. [7] Non ig
enim subtrahet personam cujus-
quam Deus, nec verebitur j
magnitudinem cujusquam, quo-
niam pusillum et magnum ipse
fecit, et aequaliter cura est illi

gde omnibus. [8] Fortioribus
autem fortior instat cruciatio.

10 [9] Ad vos ergo, reges, sunt hi

sermones mei, ut discatis sapien-

2. em oxAovus 8.

mpovoera S. Compl. al.

3. rov om, A. al. Compl.
4. depewyrnoa A. efepavynoaS. efepevvyoa S*. depavynon V.

ovyvworos A. S?. evyvaorosS, eon om. 55. 254. 296. €Aeou A,
8. emorara V. epavva V. epevva V*.

vuw A. V.S. Ven. vow 106. 155. nuov 261. Tov vfior. Ven. 253.
5. emornoera vjuv odcOpos Ven. al.
7. péyav. peya 106.155. 296. mpovoe A, V. Ven,

6. ovyyvworos Ve

Pa fo

THE BOOK OF WISDOM.

61

11 tiam, et non excidatis. [10] Qui

enim custodierint justa juste,
justificabuntur ; et qui didi-
_cerint ista, invenient quid re-

[11] Concupiscite
ergo sermones meos, diligite illos,
et habebitis disciplinam.

13 [12] Clara est, et quae nunquam
marcescit, sapientia; et facile
videtur ab his qui diligunt eam,
et invenitur ab his qui quae-

12 spondeant.

14 Tunt illam. [13] Praeoccupat qui
se concupiscunt, ut illis se prior

j 45 ostendat. [14] Qui de luce vigi-

: laverit ad illam non laborabit ;
1 assidentem enim illam foribus
16 suis inveniet. [15] Cogitare ergo
de illa sensus est consummatus ;
et qui vigilaverit propter illam
[16] Quoniam
dignos se ipsa cireuit quaerens, et
in viis ostendit se illis hilariter,

et in omni providentia occurrit

‘xy _-cito securus erit.

E a 18 illis. [17] Initium enim illius
—-yerissima est disciplinae con-
3 19 cupiscentia. [18] Cura ergo dis-
ciplinae, dilectio est; et dilectio
custodia legum illius est ; custo-
ditio autem legum consummatio

10 of yap vddgéavres dolws Ta
boa dowwOnoovrat,
Kat of dudaxOevres aita edpy-
covow dmodoylav.
11 émiOupnoate oly Tay Adywr
ov,
moOnoare Kal madev0noecde.
12 Aapmpda kat dudpaytds éori
h cola,
kal edxepGs Oewpeirar tnd rOv
dyanévtav airy,
kal evploxerat tnd tov Cy-
TovvTwy avTiy’
13 POdve Tovs emOvpodvras Tpo-

yroobivat.
146 dp0ploas én’ airy od
koTudoret,

mdpedpov yap evphoe Tov
TvAGV avTod.
15 TO yap evOvunOjvat tept adrijs
ppovncews TeAevdrns,
kal 6 dypumvjcas 80 adriy
Taxéws duépyuvos ora’
16 tt Tovs a&lovs adtis airy
meptepxetar Cytodca,
kal év rais rplBos pavrdCerat
avrois ebpevds,
kat évy mdon emivola dnartG
avrois.

17 Gpxi) yap abrijs i GAndeordry

maidelas émOupla,

18 ppovtis d¢ madelas dydmn,
dydmn d& THpnows vopwr adrijs,
mpocox?, 5€ vépwv BeBalwors

apOapcias,

io For they that keep holiness
holily shall be judged holy?: po
and they that have learned sane
such things shall find what to

11 answer*, Wherefore set yours Or,
affection upon my words; de-
sire them, and ye shall be in-

12 structed. Wisdom is glorious,
and never fadeth away: yea,
she is easily seen of them that
love her, and found of such as

13 seek her. She preventeth them
that desire her, in making her-
self first known unto them.

14 Whoso seeketh her early shall
have no great travail: for he
shall find her sitting at his

15 doors. To think therefore upon
her is perfection of wisdom:
and whoso watcheth for her
shall quickly be without care.

16 For she goeth about seeking
such as are worthy of her,
sheweth herself favourably unto
them in the ways, and meeteth

17 them in every thought. For
the very true beginning of her
is the desire of discipline *; and: or,
the care of discipline is love reat

18 And love is the keeping of her
laws ; and the giving heed unto
her laws is the assurance of in-

¥ 10, gvdafovres V. 7a. oc1a vows S. 106. 261. 12. Aapmpa yap Ven. 253. 18, emOup. avrny 8.155. 261. avrns 106.
po rou -yrwaOnvat 106, 261. 14. en’ avrqy 8. V. mposavr. A. al. Compl. mvdAdy. mAovraw S. imp. S*. 15. wepe
— avrns tv0. 8. 16. avry om. S. 253. gay. avrous Ven. al, anavra S, A. Ven. al. Compl. vaayra VY. Clem. Al. 18.

wad. dydm. maid, emBvjua ayann S.

apbapora 8. imp. S*.

62

THE BOOK OF WISDOM.

19 corruption ; And incorruption
maketh us near unto God:
20 Therefore the desire of wisdom
a1 bringeth to a kingdom. If
your delight be then in thrones
and sceptres, O ye kings of the
people, honour wisdom, that ye
22 may reign for evermore. As
for wisdom, what she is, and
how she came up, I will tell
you, and will not hide mysteries
from you: but will seek her out
from the beginning of her na-
tivity, and bring the knowledge
of her into light, and will not
23 pass over the truth. Neither
will I go with consuming envy ;
for such a man shall have no
24 fellowship with wisdom. But
the multitude of the wise is
the welfare of the world: and
a wise king is the upholding of
25 the people. Receive therefore
instruction through my words,
and it shall do you good.

CHAPTER VII.
1 I myself also am a mortal man,
like to all, and the offspring of
him that was first made of the

19 dpOapala de eyyds elvar Tove’
Ocow"
20 émOvpla dpa coplas dvdye
émt Baowrelav.
21 el ody fier ext Opdvas Kat
oKiTTpois, TUpavvor AaGr,
tyunoate codlav, iva eis tov
aléva BacwWedvonre.
22 Tl dé éort copla kal mas éyé-
veTo, aTAyyEAG,
kal ovx dmoxptjo tyiv poo-
THpta,
GX an’ adpxijs yevérews ef-
ixvidow,
kal Ojow els TO euaves THY
yvGow aris,
Kal ob py Tapodedow Thy GAH-
Oevav
23 ovre pay POdvm TernKdTL ovv-
odetow,
Sri obros od Kowwryjoe copia.
24 TAROos 88 copSv cwrnpla
Kdopov,

kal Bacireds ppdvios edotd~

Bera Syhpov.
25 Hote Tadeverde toils phyact
pov, Kal apedndijoecbe.

KE®AAAION Z’,

al

Eli pev xayd Ovntos dvOpwros,
loos &macuwv,

kal ynyevots amdyovos mpwro-
TAdoToU.

20 incorruptionis est; [19] incor-
ruptio autem facit esse proxi-

21 mum Deo. é
itaque sapientiae deducit ad reg- _

[20] Concupiscentia ;

22 num perpetuum. [21] Si ergo S
delectamini sedibus et sceptris,o

reges populi, diligite sapien-
tiam, ut in perpetuum regnetis.

23 Diligite lumen sapientiae, omnes _ 4

24 quipraeestis populis. [22] Quid

est autem sapientia, et quemad-

modum facta sit referam, et

non abscondam a vobis sacra-

menta Dei; sed ab initio nati-
vitatis investigabo, et ponam in
lucem scientiam illius, et non

25 praeteriboveritatem. [23]Neque _

cum invidia tabescente iter ha-
bebo, quoniam talis homo non erit
26 particeps sapientiae. [24] Mul-
titudo autem sapientium sanitas
est orbis terrarum; et rex sa-
piens stabilimentum populi est.
a7 [25] Ergo accipite disciplinam

per sermones meos, et proderit —

vobis.

CAPUT VII.

1 Sum quidem et ego mortalis
homo, similis omnibus, et ex
genere terreni illius qui prior
factus est; et in ventre matris

20. emO@vpia yap acoguas A.

106, 155. al. 21. w rupavvor Ven. al.
ovde py B. Par, 106, 261.
aroyovos S*,

emOujuia 7 apa coguas Field.

22. ris Se S. imp. cor.

cowownoa V. S, . xowove A. Ven, 55. 157-

emOuuas yap avarpe em Bao. S. emOvyua yap coguras avarye S*, yap
eyeveTo ev avOpwmois 248.
VII. 1, av@pwmos om, 8, V*.

23. ovre py D. Par.
anoyovoy S,

z

Te eo ;
Foe

F re

i

a
ma:
3

af
a

i;

"THE BOOK OF WISDOM.

63

2 figuratus sum caro, decem men-
sium tempore coagulatus sum
in sanguine, ex semine hominis,
et delectamento somni conve-

3 niente. Et ego natus accepi
communem aérem, et in simi-
liter factam decidi terram, et
primam vocem similem omnibus

4 emisi plorans. In involumentis
nutritus sum, et curis magnis.

5 Nemo enim ex regibus aliud

6 habuit nativitatis initium. Unus
ergo introitus est omnibus ad

7 Vitam, et similis exitus. Propter
hoc optavi, et datus est mihi
sensus; et invocavi, et venit

8 in me spiritus sapientiae ; et
praeposui illam regnis et sedi-
bus, et divitias nihil esse duxi

9 in comparatione illius; nec com-
paravi illi lapidem pretiosum,
quoniam omne aurum in com-
paratione illius arena est exi-
gua, et tanquam lutum aesti-
mabitur argentum in conspectu

to illius, Super salutem et spe-
ciem dilexi illam, et proposui

2Kkal éy xowrla pntpds eyhdgny
aap dexaunrial xpdvo,
mayels év alyate ex omépparos
dvdpds xa doris tnve
ovvedOovons.
3 kal éy® b& yevduevos éormaca
Tov KoWwdr dépa,
kal él ri duoromady Karé-
TETOV Yijv,
mpotny povny Thy dpolay Tacw
toa xdalov.
4@v omapydvois avetpddny kal
év dpovriow.
5 ovdels yap Bacireds €répay
éoxe yevérews apx7v"
6 pla 8& mdvrwr eloodos eis Tov
Blov, eod6s re ton.
7 Awd totro nogdunr, cal opd-
vnots €dd0n pow
emexadeodunv, kal AAOE por
mvedpa codlas.
8 mpo€kpiva adrhy oKnmTpwv Kal
Opdver,
kal mAodrov ovdey Hynodunv
éy ovykploe: adris*
9 odd& Gpolwoa adr AlOoy art-
pnrov,
Stu 6 mas yxpvods ev dpe
avrijs Wappos dAlyn,
Kal @s mnAds AoyicOjoera
dpyvpos évaytloy adrijs.
10 tmép tbyleay kal edpopdplay
nyamnoa adriy,
Kal mpoeddunv adtny arth
pwrds exe,

2 earth, And in my mother’s womb
was fashioned to be flesh in
the time of ten months, being
compacted in blood, of the seed
of man, and the pleasure that
3.came with sleep. And when
I was born, I drew in the com-
mon air, and fell upon the earth,
which is of like nature, and the
first voice which I uttered was
4 crying, as all others do. I was
nursed in swaddling clothes,
5 and that with cares. For there
is no king that had any other
6 beginning of birth. For all
men have one entrance into life,
7 and the like going out. Where-
fore I prayed, and understand-
ing was given me: I called
upon God, and the spirit of
8 wisdom came to me. I pre-
ferred her before sceptres and
thrones, and esteemed riches
nothing in comparison of her.
9 Neither compared I unto her
any precious stone’, because: Gr. stone
all gold in respect of her is as table price,
a little sand, and silver shall
be counted as clay before her.
ro I loved her above health and

beauty, and chose to have her

2, umvy V. A. vumvov S. Ven.
Field.

¢p. V.

3, xorvov nuw aepa Compl. 248.
opoay amact khaov S,om.ica. Ita F. Par.
5. Baowrevs V.S, Bacireow A.

gum A, ws Yappos Ven. S*, 10. vyay §,,

6. Boy V. A,
mpoeAopny V.S.

xoopov S.

katreneca S, Compl. 248.

4. averpagny V.S. aveorpapny A. 157.
aon S.
mpoeAapnvy A, Ven, Compl.

toa V. A. al. xa Compl.
wat ppovr. A.S. wa
7. evgapny V. 9. avrp V.S. al,

ES ea ee eS ne rly eee

64

THE BOOK OF WISDOM.

instead of light: for the light
that cometh from her never
11 goeth out. All good things
together came to me with her,
and innumerable riches in her
12 hands. And I rejoiced in them
all, because wisdom goeth be-
fore them: and I knew not
that she was the mother of
1Gr. with- 73 them.
out guile.
and do communicate her libe-
2Gr.withe —_ rally?: Ido not hide her riches.
out envy.
14 For she is a treasure unto men
that never faileth: which they

that use become the friends of

I learned diligently?

20r, enter God’, being commended for the
Sriendship
with God gifts that come from learning.

* Or, God 15 God hath granted* me to speak
sa as I would, and to conceive
as is meet for the things that

5 Or,areto are given me°;
he that leadeth unto wisdom,
16 and directeth the wise.

his hand are both we and our

For in
words; all wisdom also, and
knowledge of workmanship.
17 For he hath given me certain
knowledge of the things that
are, namely, to know how the

world was made, and the opera-

because it is ~

bri dxolunroyv tO é« tadrns

peyyos.
"HAGe 8€ por Ta ayaba dspod
mavra per avrijs,
kal dvaplOuntos mAodros év
xepolv adrijs.
12 evppdvOnv d& emt mao, Sri
abrév iyyeirar codta,
jyvdovy b& abrhy yevérw elvat
TOUTMDV.
13 GddAws Te euabov, apOdves
Te peTadldapt,
Tov TAodToy adrijs ovK dmo-
KpUTTOUaL.
14 dvexhims yap Onoavpds eorw
avOpadrois,
dv of xpnodpuevor mpds Oeov
éoreldavto didlay,
bia Tas ex matdelas dwpeds
ovotabévtes.
’Epuol 8& defn 5 Ocds elmreiy
KaTa yvopnv,
kat évOvpnOijvar
dedopevov"
br. adrds kal ris codlas
ddnyds ore
kal TGv copdv b.0pOwrys.
16 év yap xeup) adrod kal nets
cal of Adyou Huar,
macd Te hpdvnots kai épya-
TEL\Ov Emory.
17 abrés ydp por Gwxe TOV Syriop
yraow dpevdh,
eldévat ototacw Kdéopov kal
evépyecay ororxelwv,

I

~
or

aglws rév

_ pro luce habere illam, quoniam
inextinguibile est lumen illius.

11 Venerunt autem mihi omnia
bona pariter cum illa, et innu-

merabilis honestas per manus

12 illius; et laetatus sum in om-— s
nibus, quoniam antecedebat me
ista sapientia, et ignorabam 5

quoniam horum omnium mater

13 est. Quam sine fictione didici,
et sine invidia communico, et

honestatem illius non abscondo. _

14 Infinitus enim thesaurus est
hominibus ; quo qui usi sunt,
participes facti sunt amicitiae
Dei, propter disciplinae - dona

15 commendati. Mihi autem dedit
Deus dicere ex sententia, et —
praesumere digna horam quae —
mihi dantur, quoniam ipse sa-
pientiae dux est, et sapientium 4

16 emendator. In manu enim il- _
lius, et nos, et sermones nostri,
et omnis sapientia, et operum

17 scientia, et disciplina.
enim dedit mihi horum quae
sunt scientiam veram, ut sciam
dispositionem orbis terrarum,

11, & xepow V. A. Ven.
maow A.S. Compl. yoo S*.
A.S. q Ven. 253. H. Par.
106, 261.
A. 8, Ven. al, Syr. Arab. Arm,

ev xapS. ev ras xepow V'.

15. 8gn. Se5aKev Compl. Ald. Arab. Vulg.
16. epyariwy 8S,

12. evppavOnv V.S. nuppavOny A.
yeverw A, yeverny 261 B, Par. yeveow V.S. Ven.
xpnoapevaa V.S. Ven. xrnoapeva A, 8, vol, scrib. vid. Ita al. ovoradéyres Vulgo. ov orabevres
Tey dedopevew V. 68. al, 7, d:d0pevav 253. Compl. Vulg.r. Aeyonevaw

14. cor OncavposS. ov V,

em wavrov V.al. em —

THE BOOK OF WISDOM.

65

18 et virtutes elementorum, initium,
et consummationem, et medie-
tatem temporum, vicissitudinum
permutationes, et commutationes

ag temporum, anni cursus, et stel-

- g0darum dispositiones,

SS animalium, et iras bestiarum,

naturas

vim yentorum, et cogitationes
_, hominum, differentias virgulto-
21 rum, et virtutes radicum. Et
quaecunque sunt absconsa et im-

provisa didici; [22] omnium enim
artifex docuit me sapientia.

a2 Est enim inilla spiritus intel-
ligentiae, sanctus, unicus, multi-
plex, subtilis, disertus, mobilis,
incoinguinatus, certus, suavis,

ee Bl olen Wee Oeil Bee
ee ee Tike a.

; amans bonum, acutus, quem nihil

23-vetat, benefaciens, humanus,
benignus, stabilis, certus, se-
curus, omnem habens virtutem,
omnia prospiciens, et qui capiat
omnes spiritus, _ intelligibilis,
subtilis.

enim mobilibus mobilior est sa-

- 24 mundus, Omnibus
pientia ; attingit autem ubique
ag propter suam munditiam.. Va-
é por est enim virtutis Dei, et
emanatio quaedam est claritatis

18 dpxjv Kal rédos Kal peodryta
xpdvev,
tpo7@yv ddAayds kal peraBo-
Aas Katpov,
19 €yiavtdy KUKAovs Kal dorpwv
d€cets,
20 pices Céwv Kal Ovpods Onpiwr,
mvevpdtwy Blas cal diadoyic-
povs avOpdémav,
diahopas uTdv kat buvdyers
pov"
21 60a Té €or. KpuTTa Kal euparn
éyvev.
22 1) yap mavrwy Texvitis edldaké
pe copla.
“Eott yap év airy mvedpa
voepov, aytor,
povoyeves, ToAvpepes, AemTOv,
evkivyntov, Tpavor, dydodvrror,
capes, anjpartov, purdyabor,
bf,
23GK@AvTOV, evepyeTiKoY, iddv-
Opwrov,
BéBarov, doparées, dyépysvov,
Tavrodtvamov, mavenioKoToy,
kal did wdvT@y xwpody mveEv-
pdrov
voepoy Kabapav AeTTOTATwv.

24 mdons yap KiwWhoEws KiVNTI-

KéTepov copia,
dujcer 6& Kal xwpet ba mdv-
tov 51a Thy Kabapdrnra.
25 dtpls ydp éot. tis Tod Ocod
duvdpews,
cal amdppowa tis tod mavto-
kpdropos dd&ns «lArKpivijs*

18 tion of the elements: The be-
ginning, ending, and midst of
the times: the alterations of
the turning of the sun, and the

19 change of seasons: The circuits
of years, and the positions of

2o stars: The natures of living

creatures, and the furies of wild

beasts: the violence of winds,
and the reasonings of men: the
diversities of plants, and the
virtues of roots: And all such
things as are either secret or

22 manifest, them I know. For
wisdom, which is the worker of
all things, taught me: for in
her is an understanding spirit,
holy, one only’, manifold, sub-! Gr, only
til, lively, clear, undefiled, plain, ;
not subject to hurt, loving the
thing that is good, quick, which
cannot be letted, ready to do

23 good, Kind to man, stedfast,
sure, free from care, having all
power, overseeing all things,
and going through all under-
standing, pure, and most subtil,

24 spirits. For wisdom is more
moving than any motion: she
passeth and goeth through all

2

~

things by reason of her pureness,
25 For she is the breath? of the: Or,
power of God, and a pure in- :
fi § flowing fro it 5
uence * flowing from the glory: or,

= 18. xarpow om. 106. 261.
3 Oéces. ovvOecas 55. Spdpovs 248, -

4 abapoy 106, Kxadapwrarov 261.
- 25. axopua S. (imp. S*.)

Syr. Arab, Arm. avrn A. 55. 106. al, Euseb. Praep. vii, 12.
Aerrorarov 106, 261. Of, Vulg.
ethuxpuns V.S. iAcepweas A,

20. @vpods. vopovs xar Onp S,

evepyetoy 8.

19. enavrow V. Ven. al. Syr. Arm. evavrov A.S.al.Compl. Vulg. Arab, xvedovS. agrpow 8.
22. er V.
23. mavremoxomovy A. S*. al,
24, xaSapornta 8, Ven. 261, Ald, «+ autem eras. S*.

ev aury V.S. Ven. al. Vulg.
voepoy 261.

K

aw

i A
OFT

THE BOOK OF WISDOM.

of the Almighty : therefore can
no defiled thing fall into her.
26 For she is the brightness of the
everlasting light, the unspotted
mirror of the power of God,
and the image of his goodness.
27 And being but one, she can do
all things: and remaining in
herself, she maketh’ all things
new: and in all ages entering
into holy souls, she maketh
them friends of God, and pro-
28 phets. For God loveth none
but him that dwelleth with
29 wisdom. For she is more
beautiful than the sun, and
above all the order of stars:
being compared with the light,
30 she is found before it. For
after this cometh night: but
vice shall not prevail against
wisdom.

1 Or,

CHAPTER VIII.

1 Wisdom veacheth from one end
to another and
sweetly? doth she order all

2 things. I loved her, and sought

mightily :

2 Or,
profitably,

her out from my youth, I de-

3 Or, to
her

7 8s
sired to make her my spouse *,
to myself.

and I was a lover of her beauty.

bua = Todro ovdey peutappévov
els abriv mapeunlaret.
26 dnatyacpa ydp éott wrds
didlov,
kal éxomtpov axnAldwrov Tijs
Tod Ocod evepyetas,
kal elxv Tis dyabdrnros abrod.
27 pla dé ovoa mavra dvvarat,
kal pévovoa éy aitn Ta maya
cawwlCet,
kal xata yeveds els woxas
éolas peraBaivovea
pirovs Ocod Kal mpodyras
katackevacet.
28 ov0ev yap ayara 6 Oeds el ph
Tov copia cvvoikobvTa.
29 €oTL yap avrn edmpeTvectépa
jAlov,
kal t7ép Tacav dotpwv Oéow,
atl ovyKxpiwvopervn etploxerat
Tpotépa*
30 TodTO pey yap d.adéxerar dé,
coplas 5& od« dvTicxver Kaxla,

KE®AAAION H’.

Avareiver 58 dd méparos eis
mépas evipsoTws,

kal Svokel Ta TavTa xpnoTds.

Tad’rnv epidnoa kal éfeCrnoa
€k vEeoTNTOS jL0v,

cal eCitnca vipnv djnjdetinx
euavT@, -

kal épactijs éyevounv tod KdA-
Aovs adrijs.

omnipotentis Dei sincera; |
ideo nihil inquinatum in ef
26 incurrit ; candor est enim
aeternae, et speculum sine ma
cula Dei majestatis, et imago
27 bonitatis illius. Et cum sit una,
omnia potest; et in se perma-
nens omnia innovat, et per na-
tiones in animas sanctas se trans-
fert, amicos Dei et prophetas
28 constituit.
ligit Deus, nisi eum qui cum
29 sapientia inhabitat. Est enim
haec speciosior sole, et super

Neminem enim di-

omnem dispositionem stella- —

rum ; luci comparata invenitur

30 prior. Illi enim succedit nox, —
sapientiam autem non vincit
malitia. :

CAPUT VIII.

1 Attingit ergo a fine usque a ~
finem fortiter, et disponit omnia 4
suaviter. “
2 Hane amavi, et exquisivi a
juventute mea, et quaesivi
sponsam mihi eam ec Se

25. pepacpevoy 248 Compl.
0 Geos ayang A. al.
goguay A. 55. 254,

em mepas S$. A®, Bioixerrar A, Ven.

27. ev avty V.S. ev eavrp A. Ven. al. Compl. a mévra. ta om. A.

29. acrepoy A. mporépa. Aapmporepa 106, 261. B. Par.
ove avtisxver V. ov xarioxve S, A. al.
7a om. Ven.

ov kanicxvoe 248. Compl.

28. ovbdey yap —
80. gogias V. cogua S. (imp. cor.). —
VIIL. 1. «is wepas V. Ven. al.

THE BOOK OF WISDOM.

67

3/illius. Generositatem __illius

glorificat, contubernium habens
Dei; sed et omnium Dominus
4 dilexit illam; doctrix enim est
disciplinae Dei, et electrix ope-
rum illius. Et si divitiae ap-
petuntur in vita, quid sapientia

locupletius quae operatur omnia?
6 Si autem sensus operatur, quis
_ horum quae sunt magis quam
‘zg illaest artifex? Et si justitiam
quis diligit, labores hujus mag-
nas habent virtutes: sobrieta-
tem enim, et prudentiam docet,
2 et justitiam, et virtutem, quibus
__utilius nihil est in vita homi-
8 nibus. Et si multitudinem
gz scientiae desiderat quis, scit

praeterita, et de futuris aestimat,

scit versutias sermonum, et dis-

solutiones argumentorum ; signa

et monstra scit antequam fiant,
; et eventus temporum et saecu-
-— glorum. Proposui ergo hanc
q : adducere mihi ad conyivendum,

_Sciens quoniam mecum commu-

3 ebyéveray d0fdCer crpBloow
Ocod exovca,

kal 6 mdvrwv Aeondrns tyd-
anoev avTHy.

4 pbotis ydp éott Tis TOD Ocod

emiornpns,
kal aiperis rOv Epywy adrod.
5 el 5& mAODTds Cot emOvpanrov
KTijpa év Blo,
tl coplas TAovoistepov Ths Ta
mdvra epyacoperns 3

6 el 8& ppdvnots épydcerat,
tls abris tév dvtwy padddv

éore texvirns ;
7 kal ef dixaoovvny ayaa Ts,
of mévot ravrns eloly dperai:
cappootyny yap Kal ppdvnow
exdiddoKel,

dixatoovyny Kal dvdpelay,

Ov xpnowdrepov ovdey éeotw
év Blo dvOpdrors.

8 el b& Kal modvTeiplay Tobe

TIS,

olde Ta dpxata kal Ta eAAovTa
elkdet,

énlorarar otpopas Adywy Kar
does alviypdror,

onueia Kal tépata mpoyiwd-
oKEl,

kal éxBdoets Kaipov Kal xpd-
vor.

9 &xpwa toivev tatrny dyayéobar

mpos cvpBlwou,
eldds Ore Eorar poor ovpBovdos
ayabdr,

fin that she is conversant with

God, she magnifieth her nobility:
yea, the Lord of all things him-

4 self loved her, For she is privy’) 0"
to the mysteries of the know-
ledge of God, and a lover? of? Or,

chooser.

5 his works. If riches be a pos-
session to be desired in this
life ; what is richer than wis-
dom, that worketh all things ?

6 And if prudence work; who of
all that are is a more cunning

7 workman than she? And if a
man love righteousness, her
labours are virtues: for she
teacheth temperance and pru-
dence, justice and fortitude:
which are such things, as men
can have nothing more profit-

8 able in their life.
desire much experience, she
knoweth things of old, and con-
jectureth aright what is to come :
she knoweth the subtilties of
speeches, and can expound dark

If a man

sentences: she foreseeth signs
and wonders, and the events
9 of seasons and times. Therefore
I purposed to take her to me
to live with me, knowing that

she would® be a counsellor of Gr, wit,

4 4, auperis A.V. eperis S. arperns Par. I. evperis Par. A. 55. 106. _ evperns Par. C. D. H. 261. ;

6. epyaera: Tt 55. 253. 254.
awafev V.C. 55. al. Arm, eae A. S*. Ven, Vulg. Compl.

= V.A.Ven. — ripimrepov 8,

meprepyacoperns 8.
F 7. coxppootyny te nas Ven. avdpiay A. S.C,

8. woAumepay A.

_ 9 ayayecbar om. O. ay. exavry 106, 248, Compl.

5. mAovotwrepov

texuitns V. A. al. texviris 8. 106.

K2

y] ices

—_ a ee

68

good things, and a comfort in

ro cares and grief. For her

sake I shall have estimation

among the multitude, and ho-

nour with the elders, though

11 I be young. I shall be found

of a quick conceit in judgment,

and shall be admired in the

12 sight of great men. When I

hold my tongue, they shall bide

my leisure, and when I speak,

they shall give good ear unto me :

if I talk much, they shall lay

their hands upon their mouth.

13 Moreover by the means of her

I shall obtain immortality, and

leave behind me an everlasting

memorial to them that come

1 Or, 14 after me. I shall set? the peo-
- ple in order, and the nations
15 shall be subject unto ine. Hor-
rible tyrants shall be afraid,
when they do but hear of me;

2 Or, ap. I shall be found* good among
ae the multitude, and valiant in

16 war. After I am come into
3 Or, Being mine house®, I will repose my-
enteredinto self with her: for her conver-

sation hath no bitterness; and
to live with her hath no sorrow,
17 but mirth and joy. Now when
I considered these things in
myself, and pondered them in
my heart, how that to be allied
unto wisdom is immortality ;
18 And great pleasure it is to have

kal mapalveois pporvtidwr Kal
Adans.
to &fw bu’ airy dd£av év dxAo1s,
kal Tiujv mapa mpecBvrépors
6 véos. ‘
11 660s ebpeOjoouat ev Kptoe,
Kal éy det dSvvacTGv Pavya-
cOnoopat.
12 olyGvTd pe TEepysevodor,
kal pbeyyonévw mpocéEovst,
kal Aadodrros émt TAEtor xEtpa
émiOnoovew én ordpa ad-
TOV.
13 €w 80 adriy d0avactar,
kal prjpnv aidvioy tots per
eue arrodchpo.
14 d10iKHjow Aaods, kal €Ovn dr0-
Taynoeral jot.
15 poByOncovral pe daxovoavres
Tbpavvor ppiktol,
éy mAnOeE avotpar dyabds
kal év mrodgum dvdpeios.
16 eloeAO@v els Tov olkdy pov
mpocavaravoopat aith*
ov yap éxer mixplay f cvvava-
otpoph, avrijs,
ovde ddvvnv H ovpBiwors adrijs,
GAAG ebppootyynv kal xapav.
17 Tatra oyiopdpevos ey euav-
TO,
cal ppovticas év xapdla pov,
6rt d0avacta éorly ev ovyyevela

codlas,
18 kal év gidla adrijs répyis
dyad},

nicabit de bonis, et erit allocutio —

10 cogitationis et taedii mei. Ha-
bebo propter hance claritatem
ad turbas, et honorem apud wa

11 seniores juvenis; et acutus in- : 3
veniar in judicio, et in conspectu
potentium admirabilis ero, é
facies principym mirabuntur ae

14 me; tacentem me sustinebunt,
et loquentem me respicient, et a 3
sermocinante me plura, manus

13 ori suo imponent. Praeterea —
habebo per hance immortalita-

qui post me futuri sunt relin-
14 quam. Disponam populos, et a
nationes mihi erunt subditae. —
i5 Timebunt me audientes reges
horrendi; in multitudine vi- sg
debor bonus, et in bello fortis, — a
16 Intrans in domum meam, con-
quiescam cum illa; non enim :
habet amaritudinem conyersatio
illius, nec taedium conyictus
illius, sed laetitiam et gaudium, _
17 Haec cogitans apud me, et com-
memorans in corde meo, quo-
niam immortalitas est in ¢og-
18 natione sapientiae, et in amicitia

-

10. ev oxAy C,

govra S*, 106, 248. 261. Compl.

15. gavncopa OC,
abavaca eory A, S. V7, C. Ven. al. eorwaday. V. al. ev evyeveig 248. ev om. S. suppl. S*.

12. xepa V. A. xeipa de OC, xerpas S. 55. 157. 253. em. xepa Ven.
abavas, add. C. xa: riynv mapa (cetera non liquent).

dmoreiva, Kxaradupa C.

To oropa 8. 13. Post
14, vroraynoera: A. V.S. al. vrorayy-

16. ovde... avrys om. 106, 261. 7 cvpB. avTns om. 254. 17.

_ 18. répyis. rpefis C.

THE BOOK OF WISDOM.

illius delectatio bona, et in ope-
ribus manuum illius honestas
sine defectione, et in certamine
loquelae illius sapientia, et prae-
claritas in communicatione ser-

monum ipsius, circuibam quae-

rens, ut mihi illam assumerem.

19 Puer autem eram ingeniosus, et
sortitus sum animam bonam.

20 Et cum essem magis bonus, veni
ad corpus incoinquinatum.

21 Et ut scivi quoniam aliter non
det ; et hoc ipsum erat sapien-
tiae, scire cujus esset hoc do-
mum; adii Dominum, et depre-
catus sum illum, et dixi ex totis

_ praecordiis meis :

Zz CAPUT IX.
__1 Deus patrum meorum, et Do-
mine misericordiae, qui fecisti

2 omnia verbo tuo, et sapientia

nat éy aévos xewpdv abrijs
thodros dvexdurijs,
Kat év ovyyupvacia ouirlas ai-
THs ppdryats,
Kal eixdera ev xowerlg Adywv
airijs,
mepjew (ntav Snws AdBe
avrip els éuavrdv.
19 Tats d& ijunv edpvis, Woxijs
te €haxov ayabijs*
20 pGANoy be ayads Sv HAGov
els cGua dulartov.
21 Tvovds d& ori obk GAAws Eoopat
éyxparis, éayv ph 6 Ocds
86,
(xal rotro 3 iw ppovfoews rd
eldévar tivos 4 xdpis,)
évérvxov T@ Kuplo, cal édenOnv
avrod,
xal <izov @& Sdns Tijs Kapdlas
pou"

KE®AAAION 0’.

1 Oct warépwyv cal Kipre rod
edgovs,
6 mowjoas Ta TavTa ev Ady
cov,
2 Kal tH copla cov KatacKevd-
cas GvOpmzrov,
twa deard6(y tGv bd ood yevo-

uevay KTICpLaTer,

her friendship; and in the, S
works of her hands are infinite’ A So eae.
riches ; and in the exercise ofS a:
conference with her, prudence ; \ Aw
and in talking with her, a good — qs
report’; I went about seeking! or,
19 how to take her to me? For 2 0r, marry
I was a witty child, and had
20 a good spirit. Yea rather, being
good, I came into a body un-
21 defiled. Nevertheless, when I
perceived that I could not other-
wise obtain her, except God
gave her me; and that was a
point of wisdom also to know
whose gift she was; I prayed 5? Or, went
unto the Lord, and besought
him, and with my whole heart
T said,

CHAPTER IX.

1 O God of my fathers, and Lord
of mercy, who hast made all
2 things with thy word, And
ordained man through thy wis-
dom, that he should have do-

minion over the creatures which

18. wovors epyov xeipov Ven. 253.
ouryupy. 8. ev yupvacng C, 157.
_ 260- Compl.

TAobros. repyas S, imp. cor.
opudua 106. 157.
19. re. Se 55. 106, 261.
dpovncess eoriy OC. pov. TeAasoTNS 55. 254.

gov V.S.A. Ven. ov abest a C. 106. 248. 254. 261. B.C. F. G.I. Par. Compl. Vulg. Syr.
warecxevacas V. Ven. al. saracxevacas A. 8, al. Compl. Ald.

21. ob« GAAws. ov xadrws A. C,

twos n xap. V.S. al. rivos xap. A. Tivos eon 9 xap. C.

Gvexumhs. avedduwps 106. 157.
ebrea, evereys A.C. AdBw, ayaywS, ls éuavréy.
tovro. ToC. 8 iy. nC. 5S. (sed de S*)

ovyyeprang A.V.
mpos eu. 106, 157.

IX. 1. Tov eXeous
2. cogig cov. C. om. gov.

tov avOparmov 248. 261. Compl. Ald. derm0fe C.

70

THE BOOK OF WISDOM.

[1x. 3-

3 thou hast made, And order
‘the world according to equity
and righteousness, and execute
judgment with an upright

4 heart: Give me wisdom, that
sitteth by thy throne; and re-
ject me not from among thy

5 children: For I thy servant
and son of thine handmaid am
a feeble person, and of a short
time, and too young for the
understanding of judgment and

6laws. For though a man

be never so perfect among the -

children of men, yet if thy
wisdom be not with him, he
shall be nothing regarded.
7 Thou hast chosen me to be
a king of thy people, and a
judge of thy sons and daughters :
8 Thou hast commanded me to
build a temple upon thy holy
mount, and an altar in the
city wherein thou dwellest, a
resemblance of the holy taber-
nacle, which thou hast pre-
pared from the beginning.
g And wisdom was with thee:
which knoweth thy works, and
was present when thou madest
the world, and knew what was
acceptable in thy sight, and
right in thy commandments.
10 O send her out of thy holy

3 kal dian Tov ‘kdopov év dotd-
tnt Kal duxaroovrn,
kat éy eb0drnte Woxijs kplow
kplyy*
4 dds po. Tiv Tay ody Opdver
mapedpov colar,
kal pn pe drodoxysdons éx
maliwv cov.
5 Ort éy® dodAos ods kal vids
Ths tadloKns cov,
avOpwros dobevis Kal ddtyo-
xpdvi0s
kal @Adoowy év ovvécer xpl-
cews Kal voor.
6 Kay ydp tis 7 TéAeLos ev viots
av0pdTwr,

Tis ard cod codlas anovens
els ovdév AoyicOHoerat.
7.00 pe Tpoeliw Bacirdéa aod

cov
kal dixacrhy vidv cov Kai
Ovyarépav.
8 elas olxodopjoar vady év dper
ayl cov,
kal év méAeL KaTacKnveceds
cov Ovovacrypior,
plunpa oxnvis aylas iy mpon-
toluacas an dpxijs.
9 Kal pera cod 7 codla % eldvia
Ta épya cov,
kal mapotoa Ore émoleis Tov
Kdopor,
kal émorayevn tl dpectdy év
épOadpois cov
kal rl ed0es év évrodais cou.
10 éfandoredov abriy é& dylwv
ovpavar,

3 te facta est; ut disponat orbem

terrarum in aequitate et jus-
titia, et in directione cordis
4judicium judicet; da mihi se-
dium tuarum assistricem sa-
pientiam, et noli me reprobare
5 @ pueris tuis ; quoniam seryus
tuus sum ego, et filius ancillae
tuae, homo infirmus, et exigui

temporis, et minor ad intellec-

6 tum judicii et legum. Nam

et si quis erit consummatus
inter filios hominum, si ab illo
abfuerit sapientia tua, in nihi-
7 lum computabitur. Tu elegisti
me regem populo tuo, et judi-
cem filiorum tuorum, et filia-
8 rum; et dixisti me aedificare
templum in monte sancto tuo,
et in civitate habitationis tuae
altare, similitudinem tabernaculi
sancti tui, quod praeparasti ab
9 initio; et tecum sapientia tua
quae novit opera tua, quae et
affuit tune cum orbem terrarum
faceres, et sciebat quid esset
placitum oculis tuis, et quid
directum in praeceptis tuis,
10 Mitte illam de caclis sanctis

6. eav yap 55.157. TsO. esom.8.C, ovdev A.C. AoycOncovraS.
8. oxodopnow O. Kxaracknveceas A.

Compl. mpoceaAovC,

9. erocer C.

-oera 8%,
év 698, cov, evomiov 248.

7. mpoekw V.A. mpoedou S, Ven. al.
10. ayo gov 157. Vulg.

Ler goes

Ao
~

+

.

oa A ee gh
ee ee eee,

i

ee ee he ne a

a

é

;.
y
hs
a
4

-1x. 17.]

THE BOOK OF WISDOM.

71

tuis, et a sede magnitudinis tuae,
ut mecum sit et mecum laboret,
ut sciam quid acceptum sit
11 apud te; scit enim illa omnia,
et intelligit, et deducet me in
operibus meis sobrie, et cus-
12 todiet me in sua potentia. Et
erunt accepta opera mea, et
disponam populum tuum juste,
et ero dignus sedium patris mei.
13 Quis enim hominum poterit
scire consilium Dei? aut quis
poterit cogitare quid velit Deus ?
14 Cogitationes enim mortalium
timidae, et incertae providentiae
15 nostrae. Corpus enim, quod
corrumpitur, aggravat animam,
et terrena inhabitatio deprimit
16 sensum multa cogitantem. Et
difficile aestimamus quae in
terra sunt, et quae in prospectu
sunt inyenimus cum labore.
Quae autem in caelis sunt quis
17 investigabit ? Sensum autem

tuum quis sciet, nisi tu dederis

Kal dnd Opdvov &d6Ens cov TEL-
Wov abrny,
va ovprapodcd pot Komidon,
Kal yo th eddpectdy éott
Tapa col.
11 olde yap éxelyn amdyta kal
ovvie,
kal ddnynoet pe ev Tats mpdgecl
pov cwodpdves,
kat guddgear pe ey tH dn
avrijs. '
12 kal €orat mpoodexta Ta epya
pov,
kal bScaxpwG tov Aadv cov
dixalos,
Kal €oouat dios Opdvev mar-
pds pov.
13 tls yap avOpwros yrdcerat
Bovadty Ocod ;
H tls evOvpnOjoera th Oédrer
6 Kvpios ;
14 Aoyiopol yap OvnrGy sedrol,
kal émoadeis ab énlvora
Hav.
15 POaprovy yap odpa Baptver
oxy,
kal Bpl0e td yeddes oxijvos
vodv todAvdportiéa.
16 Kal pddus eixdCopev Ta emt yijs,
kal Ta év yxepoly edploxoper
peta mdvov,
Ta 8& ev ovpavois ris e£ixvla-
oe;
17 Bova 8€ cov tls Eyva, ef pi)
ad eéaxas copia

heavens, and from the throne
of thy glory, that being present
she may labour with me, that
I may know what is pleasing
11 unto thee. For she knoweth
and understandeth all things,
and she shall lead me soberly
in my doings, and preserve me
12 in her power’.
works be acceptable, and then
shall I judge thy people righte-
ously, and be worthy to sit in
13 my father’s seat. For what
man is he that can know the
counsel of God? or who can
think what the will of the Lord
14 is? For the thoughts of mortal

men are miserable*, and our: or,

° ° Searful,
_ 15 devices are but uncertain. For -

the corruptible body presseth
down the soul, and the earthy
tabernacle weigheth down the
mind that museth upon many
16 things. And hardly do we
guess aright at things that are
upon earth, and with labour do
we find the things that are

before us*: but the things that * ar. at
hand

are in heaven who hath searched
17 out? And thy counsel who
hath known, except thou give

10. ovy ‘ap 8. ovyTap po
12. dixa10s V. A.S.al. cappovas C.
copa 106, 261.
auvedaxas O.

OpovovS,
18. pois V. poyis A.S.C.al. xepow V. A. moow S, Ven.

13. av@pwroav 248. Compl.

« C. 11. 7a wayra 55.106. al. & tais.

evom.C, eavrgsS. avrns S*.
6 kipios. Geos Ald. Compl. Vulg. 15. oxivos.
€ftxviace 106, 261. Vulg. 17. od wxas,

=] te he mh om aan 3

So shall my ‘or, tyher

1 Or, in.

THE BOOK OF WISDOM.

wisdom, and send thy Holy
18 Spirit from above? For so the
ways of them which lived on
the earth were reformed, and
men were taught the things
that are pleasing unto thee, and
were saved through wisdom.

CHAPTER X.

1 She preserved the first formed
father of the world, that -was
created alone, and brought him

2 out of his fall, And gave him

3 power to rule all things. But
when ‘the unrighteous went
away from her in his anger,
he perished also in the fury
wherewith he murdered his

4 brother. For whose cause the
earth being drowned with the
flood, wisdom again preserved
it, and directed the course of
the righteous in a piece of

5 wood of small value. More-
over, the nations in their
wicked conspiracy being con-
founded, she found out the
righteous, and preserved him
blameless unto God, and kept
him strong against! his tender
compassion towards his son.

6 When the ungodly perished,
she delivered the righteous

kat émepwas 7d Gyidv cov
mvedpa and thylotwr ;
18 xal obrws diwpIbOncay ai Tpl-
Bo. rév én yijs,

kal Ta Gpeota cov ediddyOnoar |

évOpw7rot,
kal TH coplg éodOnoay.

KE®AAATON IY.

1 Airn apwrdmAacroy marépa
xéopov pdvov kticbévra due-
pvrager,

cat é&efAaro avroy “é€x mapa-
mToéywatos ldlov,

2 &uxé Te alto loxiy Kparijca
may Tov.

3 amooras 8& Gm airiis ddixos
év dpyn abrod,

adedpoxrdvois cvvam@ ero Ov-
pots*

4 60 bv karaxAvCoperny yay addy
éowoev copla,

30’ edredods §Aov tov dlkarov
xuBepyncaca.

5 arn xal éy duovola rovypias
COvev cvyxv0évtwv § eyvw
tov dlkatov,

kal érijpnoev adtrov dueuntov
Oc,
kal én tékvov omddyxvors
icxupdy eptrager,
6.airn dlkaoy efarodAvpéevev
aceByv éppicato

sapientiam, et miseris siiianth

sanctum tuum de altissimis ; S

eorum qui sunt in terris,

quae tibi placent didicerint ho-

19 mines? Nam per sapientiam
sanati sunt quicunque placuerunt

tibi Domine a principio.

CAPUT X.

1 Haec illum qui primus for-
matus est a Deo pater orbis —

terrarum, cum solus esset crea- 4

2 tus, custodivit ; et eduxit illum

a delicto suo, [2] et dedit illi-vir-

3 tutem continendi omnia. Ab

hac ut recessit injustus in ira a

sua, per iram homicidii fraterni
4 deperiit.

bile lignum justum guberuans. 3
5 Haec et in consensu nequitiae ;
cum se nationes contulissent, — :
scivit justum, et conservavit
sine querela Deo, et in filii
misericordia fortem custodivit,
6 Haec justum a pereuntibus
impiis ‘liberavit fugientem, de-

17. aro vmrov S. ad vous C.

18. B:0p9wOycav S. C.

Tov Ova em THs Ns C.

7 Gop. gov §. 106. 296. XK. 1. &elaaro. eferever'68. Ald. 2. edaxeBeC. anavray V. mavroy S. A. C, al.
amo mavrwv S*, 4. & ov V. A. S* Ven. Vulg. &0S.C. Beowse V. cows 8S. A.C. Ven. al. Compl. Ald. &’ ebr,
&’ om. C. 5. ovvyv0. 8. eyva’ S. A. C. Ven. Compl. Vulg. al. — evpe V.68. = tw Beg C.. Compl. — rewvors 106, 261,
omdayxvoy 106, 6. epvoaro C, ita vs. 9, 13, 15. :

Propter quem cum
aqua deleret terram, sanavit —
iterum sapientia, per contempti- _

AGI apecra co <i Compl. ae

THE BOOK OF WISDOM.

: scendente igne in Pentapolim ; gvyévta rip xaraBdowov Tev- man, who fled from the fire

7 quibus in testimonium nequitiae Tam dews* ; which fell down upon the five

3 é 7 ts ért papripioy rijs wovnplas 7 cities’. Of whose wickedness! Gr.
fumigabunda constat deserta kamviCouern xabéornke xép- even to this day the waste land —
terra, et incerto tempore fruc- cos, that smoketh is a testimony,
tus habentes arbores, et incre- kal dredéow dpais xaptogo- and plants bearing fruit that

never come to ripeness: and a
standing pillar of salt is a
monument of an unbelieving
8 soul, For regarding not wis-
dom, they gat not only this
hurt, that they knew not the
things which were good; but

pobvra ura,
kal dmotovons Woxis pvn-
-8figmentum salis, Sapientiam petov éornkvia orjAn adds.
enim praetereuntes, non tantum 8 coplav yap mapodedoavtes od
pévov eBAGBynoav Tod pi
yvGvat Ta Kala,

dibilis animae memoria stans

in hoe lapsi sunt ut ignorarent

é d . e* ti n 4 2 e,
bona, sed et insipientiae suae GAG Kal Tis Gppactons ané alec lof behind. thesy’ to. the
reliquerunt hominibus memo- Aumov TO Bi wrnydsovvor, world a memorial of their

tva év ols éobddnoay pnde Aa-
Oety dvvnOGor.
copia & tos Oepametoartas

foolishness: so that in the
things wherein they offended

are ees they could not so much as be
pientia autem hos qui se ob- airiy x adver éppicaro. g hid. But wisdom delivered

Io avrn guydda Spyiis adedpod from pain those that attended
Sikatov @dijyncev ev tpiBors | 1, upon her. When the righteous

riam, ut in his quae peccave-

grunt nec latere potuissent. Sa-

i=)

servant a doloribus _liberavit.

a? Haec profugum irae fratris ev0elais, fled from his brother’s wrath, ;
_ justum deduxit per vias rectas, eetev air Bacrrelav Ocod, she guided him in right paths, Hi.
et ostendit illi regnum Dei, et kat €dwxev ait@ yrdow aylov, shewed him the kingdom of 2
: pps oe Necks ebrdpyncen airov éy pdx Oors, God, and gave him knowledge Br
dedit illi scientiam sanctorum, kal éxdjOvve rods mévovs ad- of holy things, made him rich :
_ honestavit illum in laboribus, Tob. in his travels, and multiplied ¥
rr et complevit labores illius, In 11 éy meovetig KaTioxvdvT@y av- 11 the fruit of his labours. In
a : ae > Tov Tapéorn, the covetousness of such as op-
fraude circumvenientium illum pal deknbrines cece’ pressed him she stood by him,
affuit illi, et honestum fecit | 12 drepidagev adrdy dd éxOpSv, | 12 and made him rich. She de-
q2 illum. Custodivit illum ab ini- kal Gmd évedpevdvtwy oda- fended him from his enemies,
; Aicaro, and kept him safe from those
_ micis, et a seductoribus tutavit kal ayGva loxupoy éBpdBevoev that lay in wait, and in a sore
illum, et certamen forte dedit atte, conflict she gave him the vic-
6. gevyovra S. guy. 8%. xaraB. mup 8. A. C. Ven. Compl. 7. ofs éwi vulgo legitur. ns ev: S. A. V. al. Compl. Ald.

_mseory Ven. yeom papt.C. xa amor. 106. 261. Vulg.Syr. Arab. pynuefov. pynuoovvov 106.241. onpeov 248. earnevin S.
aa mdpod. avOpwmor 55. 254. Ths eavrov adp. 157. 248. Compl. amedamov A. prnuny S. prnuocvvoy S*. ep ors Ven,
8. Gepanevoavras V. Ven. 68. 254. Oepamevoyras 8. A. C. al, 10. avry nar guy. C. e& 7piB. ew om. Ven. ayiov Ven. 253.
avOparev ©. mévovs. kxorovs S. A. Ven. 11. exAouricer avr, ev poxbas C. 12. equa. xa epvaatey S. Ven. 248.
eBpaB. avrov 261,

L

THE BOOK OF WISDOM.

tory; that he might know that
godliness is stronger than all.
13 When the righteous was sold,
she forsook him not, but de-
livered him from sin: she went
down with him into the pit,
14 And left him not in bonds,
till she brought him the sceptre
of the kingdom, and power
against those that oppressed

if soe, ie him!: as for them that had ac-
: them that cused him, she shewed them to
be liars, and gave him per-
2: 15 petual glory. She delivered

20r,holy. — the righteous* people and blame-
less seed from the nation that

16 oppressed them. She entered

into the soul of the servant of

the Lord, and withstood dread-

* ful kings in wonders and signs ;
17 Rendered to
a reward of their labours,
guided them in a marvellous

the righteous

way, and was unto them for
* Or,flame. a cover by day, and a light*®
of stars in the night season ;

18 Brought them through the Red

va yv@ br mavtbs duvatwrépa
éorly edoéBeia.
13 attn mpabévra dixaioy odK
éyxaréhurev,
GAG eE dyaprlas epptoaro
avrév.
ovyKatéBn ait@ els Adxkor,
14 kal éy Seapois otk adijxev

airor,

éws veyney atte oxintpa
Bacirclas

kal efovolay tupavvotytwr adv-
Tov"

Wevdets te Cberke Tos popn-
capévovs airov,

kal wxev aird ddfav aid-
vuov.

15 altn Aadv Bovov kal onéppa
dpeuntov eppicato e& 2-
vous OALBdvTav.

16 elojdOev els Wuxi Oepdrovtos
Kupfov,

kal dvtéotn Bacredor go-
Bepots é€v tépaci Kal on-

pelous.
17 drédwxev dolois picOdy Kémov
avroér,
adjynre adbrobs év 636 Oav-
pact},
kal éyévero airois «is seis
7pépas
kal els gAdya dotpwv thv
voxta.
18 deBiBacev adrovs Oddaccay
épvOpar,

15 claritatem aeternam.

16 quae illum deprimebant. In-

17 portentis et signis. Et

14 et in vinculis non dereliquit k.

illum, donec afferret illi scep-

versus eos qui eum deprimebant;—
et mendaces ostendit qui ma-
culaverunt illum, et dedit illi

populum justum et semen sine —
querela liberavit a nationibus

travit in animam servi Dei,

stetit contra reges horrendos i

dit justis mercedem laborum
suorum, et deduxit illos in a
mirabili, et fuit illis in vela-
mento diei, et in luce stellaram |

18 per noctem ; transtulit illos “ MM

12. navtws S, mavrow S?.
xateBn S. Baorireaw 261.

2 tepav A. C. 8%,

n evoeBera A, al, Compl.
tupavy, avrov Ven. ©, al, S?.
* scriba ipse punctis indicavit, errore repetitus est, recte legitur avreorn Baothevow,’
pucGov ooos A. al. yucOov ooroy 106, 261.
18. «as Gadaga. S. C.

ogias puaGov ociornros 248, Compl.

18. eyeareAacney A. 248. Compl.
16. dvréarn. aveorn Bactdevs S. ‘Sed post v. 19, ubi hic vs., ut ay
Fritzsche.

konwy avrov S.C. avrov §*.

epuoato S. C. 14. ovy-

toxupas «. po. 106. 261. 1, am
groyas 8. ag~

THE BOOK OF WISDOM.

75

‘Mare Rubrum, et transvexit

19 illos per aquam nimiam. Ini-

micos autem illorum demersit in

mare, et ab altitudine inferoram

eduxit illos. [20] Ideo justi

a0 tulerunt spolia impiorum, et

: decantaverunt, Domine, nomen

sanctum tuum, et victricem ma-

"num tuam laudaverunt pariter ;

21 quoniam sapientia aperuit os

mutorum, et linguas infantium
fecit disertas,

CAPUT XI.

1 Direxit opera eorum in mani-
2 bus prophetae sancti. Iter fe-
cernnt per deserta, quae non
habitabantur, et in locis de-
3 sertis fixerunt casas. Steterunt
‘ contra hostes, et de inimicis se
4 vindicaverunt. Sitierunt, et
-_ inyocayerunt te; et data est
illis aqua de petra altissima, et
requies sitis de lapide duro.
5 Per quae enim poenas passi
sunt inimici illorum a defectione
potus sui, et in eis cum abun-
darent filii Israel laetati sunt,

& 6 per haec, cum illis deessent, bene _

kat dunyayev adtods bv tdarTos
ToAXOD.
19 Tods b& €xOpods airay xaréx-
Avo,
kal éx Bddovs aBiooov dvé-
Bpacev advrots.
20 81a TodTO Slkaror éoxvAevoay
aceBels,
kal turnoav, Kip, rd dvopa
TO &yidv cov,
Thy Te bréppaxdv gov xeipa
jvecay dpobvpaddv.
21 Ort 4 codla jvoge ordua
Kapaor,
kal yAdooas vytiwv éOnke
Tpavds.

KE®AAAION IA’.

1 Eiddwoe tra epya airav ev
xetpt mpopryrov aylov.
2 biddevoay épnuov dolknrov,
kal éy GBdarous éxn€av oxnvds.
3 dvréornoay ToAepulors, Kal ex-
Opods jytvarto.
4 edhpnoay kal érexadécartd oe,
kal €3d0n adrois éx mérpas
axporépov tdwp,
cai Taya dips ex AlOov oKdn-
pov.
5 At ov yap éxoddcOnoav oi
€xOpol airér,
81a tovTwy avrol dmopodyres
evepyeTnOnoay.

sea, and Jed them through much

19 water: But she drowned their
enemies, and cast them up out
of the bottom of the deep.

20 Therefore the righteous spoiled
the ungodly, and praised thy
holy name, O Lord, and mag-
nified with one accord thine
hand, that fought for them.

21 For wisdom opened the mouth
of the dumb, and made the
tongues of them that cannot
speak eloquent.

CHAPTER XI.

1 She prospered their works in
the hand of the holy prophet.
2 They went through the wilder-
ness that was not inhabited,
and pitched tents in places where
3 there lay no way. They stood
against their enemies, and were
avenged of their adversaries.
4 When they were thirsty, they
called upon thee, and water
was given them out of the flinty
rock, and their thirst was
quenched out of the hard stone.
5 For by what things their ene-
mies were punished, by the
same they in their need were

18. &a vdar. S.

€xd. V. 5. yap om. 106, 261.

19. €x@pous avrov C. xarexAvoay A. Karenavoey S.
&ePiBacey C. econdOev (v. 16) usque ad onjucs repetivit S'. et uncis inclusit.
XI. 1. Evodwce A. S.C. V'. avrov A. eorum Vulg.

mpopytav ayiow A.

£40. dBicc. SapBovs sine aBvoc. S. dvéBpacer.
20. tnv be C. xerpay O.S.
3. €xOp. nuvvavro S, A. C. Ven, V%. al. qyuy.

21. nvoiger S,

L 2

fa ee, er

10r,
perceived,

76

THE BOOK OF WISDOM.

6 benefited. For instead of
a fountain of a_ perpetual
running river troubled with

7 foul blood, For a manifest re-
proof of that commandment,
whereby the infants were slain,
thou gavest unto them abund-

ance of water by a means which |

8 they hoped not for: Declaring
by that thirst then how thou
hadst punished their adver-

g saries. For when they were
tried, albeit but in mercy chas-
tised, they knew how the un-
godly were judged in wrath and
tormented, thirsting in another

ro manner than the just. For
these thou didst admonish and
try, as a father: but the other,
as a severe king, thou didst
11 condemn and punish. Whether
they were absent or present,
12 they were vexed alike. For a
double grief came upon them,
and a groaning for the remem-
13 brance of things past. For
when they heard by their own
punishments the other to be
benefited, they had some feel-

14 ing’ of the Lord. For whom
they rejected with scorn, when
he was long before thrown out
at the casting forth of the in-
fants, him in the end, when
they saw what came to pass,

6 dvtl péy mys devdov Tora-
pod alyart AvOpdder tapa-

xOévros,
7 «ls EXeyxov vytioxrdvov b.a-
Tdyparos, :
€dwKxas airois sayires tdwp
avedtlotos*

8 deffas 81a Tod Téte dhpous
mGs tovs bmevavtlovs ékd-
Aacas.

o. ‘ b
9 8re yap émeipdcOnoav, Kalzep
év der madevdpevor,
na > hed
éyvocay TOs év dpyn Kpwd-
pevo. doeBeis €Bacavi-
Covro.
4 x‘ c ‘

10 TovTOUS Mey yap Os TaTHp vov-

OerGv edoxivacas,
éxelvous 5 as amdropos Bact-
Aeds xaradixd(wy é€jracas.

“a1 kal amdvres 8 Kal mapdvres

dpolws erpdxovto.
12 dimAq yap adrovs é\aBe Avan,
kal oTevaypos pryqueav Tov
Taped OdvTwv.

13 Ore yap qKovoay 61d Tov ldlwv
Kokdoewy — evepyeToupevous
avrovs,

jo0ovto Tod Kuptov.
14 dv yap év éxOécer médrat fu-
evra ametmov yAevdortes,
éml tee, TGV exBdoewy eOcv-
pacay,
odx Sora dixalors bujoartes.

minuerentur in traductione in-
fantium occisorum, dedisti illis
abundantem aquam insperate,
9 [8] ostendens per sitim, quae tune —
fuit, quemadmodum tuos exalta-
res, et adversarios illos necares.
10 [9] Cum enim tentati sunt, et qui-
dem cum misericordia discipli-
nam accipientes, scierunt quem-
admodum cum ira judicati impii
11 tormenta paterentur; [10] hos s
quidem tanquam pater monens —
probasti; illos autem tanquam
durus rex interrogans condem-
12 nasti. [11]Absentesenimet prae-
sentes similiter torquebantur, A 4
13 [12] Duplex enim illos aceeperat %
taedium, et gemitus cum memoria
14 praeteritorum. [13] Cum enim
audirent per sua tormenta bene
secum agi, commemorati sun’
Dominum, admirantes in finem —
15 exitus. [14] Quem enim in ex-
positione prava projectum deri-
serunt, in finem eventus mirati
sunt, non similiter justis si-

6. ov avr: wey Ven. aevaov A.S. V. aevvaov Val. rapaxdevros S, A. A.F.G. Par. rapax@evres V. al. AvOpw diara-
7. éeyxov. erawov 106. 261, SaysAres om. 106. 261. Sayedes S. it
9. ev opm A. V. per’ opyns S. C. Ven. 106. 253. 261. Vulg.
mapefovrew 296. B. Par. pyvnpov tay mapedOovraw A. S. Ven. al. Compl. mapeAnAvOorov 55. 254. A. Par.
pevous V. 68. al. evepyernuevous 8. A. C. 55.
makw Ven. madat impy. S*.
duljoavres. Wyproavres 106, 261.

paxdevres Ven.

exdecan S.A. exdenr CO.
Tos Sixasos S,

Tod kuptov. gov kupe Ven, 253. S*.

8. xodagas 8. exoAacas S. cor. exadrecas C.
12. prnpow tov napedPovoor V. C. 68. 253. Arm. pynun Tow

pipevra mada avOparov anemovres exdevafoy C, amemay S*, ebavpatoy A,

13. evepyerov-
14, tov yap V.S. ov yap A. al. Compl.

THE BOOK OF WISDOM.

77

‘16 tientes. [15] Pro cogitationibus
autem insensatis iniquitatis illo-
rum, quod quidam errantes cole-
bant mutos serpentes, et bestias
supervacuas, immisisti illis mul-
titudinem mutorumanimalium in

17 vindictam : [16] ut scirent, quia
per quae peccat quis, per haec et

38 torquetur. [17] Non enim im-

possibilis erat omnipotens manus
tua, quae creavit orbem terra-
rum ex materia invisa, immittere
illis multitudinem ursorum, aut
19 audaces leones, [18] aut novi ge-
neris ira plenas ignotas bestias,
aut vaporem ignium spirantes,
aut fumi odorem proferentes, aut
horrendas ab oculis scintillas
20 emittentes ; [19] quarum non so-
| lum laesura poterat illos extermi-
nare, sed et aspectus per timorem
a1 oceidere. [20] Sed et sine his
uno spiritu poterant occidi, per-
secutionem passi ab ipsis factis
suis, et dispersi per spiritum
virtutis tuae; sed omnia in
mensura, et numero, et pon-

15 dvr 6& AoyiopGv dovvérov
ddixlas aitér,
év ots tAavnbértes COpjoKevor
Gdoya épmeTa Kal xvddadra
evTeA,
énaméoretkas avtois mAjOos
addcyav Céwr els exdlxnow,
16 tva yuGow, ott 80 Sv Tis
Guaprdavet, bia TovTwy Kal
koAd erat.
17 ov yap nrdper TavTodtvapyds
gov xelp
kat xtloaca Tov Kéopov ef
audppov bAns
émimeuar adrots mARO0s ap-
Kor, 7) Opaceis A€ovtas,
18 7) veoxtictovs Ovuod mAnpets
Ofjpas ayvaorous,
iro. TupTvdov pucGyras Goya,
i} Bpdpov Artkpopévovs Kaz-
vod,
H dewors an dppdtwv onw-
Ofjpas aotpanrortas,
19 Gv ov pdvov % BAGBN HdvvaTo
ovvextpiyat avrovs,
GAAG Kal 7 dis expoBjocaca
di0dA€oat.
20 Kal xwpls 8% Totrwy &t mred-
pat. weceiy edtvarro
ind tijs dlkys dim Oévres
kal AukunPévres tnd TVEvpatos
duvdpeds cou"
GANG TavTa pétpo Kal GpiOuo
kal oraOu@ d:éragas.

15 they admired. But for the
foolish devices of their wicked-
ness, wherewith being deceived

_ they worshipped serpents void
of reason, and vile beasts, thou
didst send a multitude of un-
reasonable beasts upon them for

16 vengeance; That they might
know, that wherewithal a man
sinneth, by the same also shall

17 he be punished. For thy Al-
mighty hand, that made the
world of matter without form,
wanted not means to send
among them a multitude of bears,

18 or fierce lions, Or unknown
wild beasts, full of rage, newly
created, breathing out either a
fiery vapour, or filthy scents of
scattered smoke, or shooting
horrible sparkles out of their

1g eyes: Whereof not only the
harm might dispatch them at
once, but also the terrible sight

20 utterly destroy them. Yea,
and without these might they
have fallen down with one blast,
being persecuted of vengeance,
and scattered abroad through
the breath of thy power: but
thou hast ordered all things in
measure and number and weight.

al. Compl.

@upous mAnpns S. Opacvyvaorous S. Onpas ayvwarous S*.
ag@yara 261. Bpopovs V. 68 157. 248. Bpopoy A.C.S. Ven. al. Compl. Vulg. Arm. Apwpav 106. 261.

15. <Ovnoxevoy S. Opnox.S.cor. xdwdada A. (1). enamocre:Aa 106, 261.
“17. watx«ricaca. 4 xu xr. Ven. S*. 9 xr. 106. 261.

7 wAnGos A. 296.

16. ea xodatera S. Ven. 253. Athan.

18, veokrisrovs V. Ven. S. Arm. veoxriorov A. C.

mupmveoy S. 296. rupppopoy 106. mupppopaw 261.

Arepoopevous V. A. S.

19. #dvvaro. cbw.S. A. cuvextpupar V.S. Ven. al. cxrpeya A.C. S*. al.
Suens om. S. add. cor. govom.C. xat cradpp om. C, 261.

Aucpopevov 248. Compl. mrOnpasS. omyré. S*.
extpepa 106, 261. 20. & en mv. C. 253.

THE BOOK OF WISDOM.

21 For thou canst shew thy great
strength at all times when thou
wilt; and who may withstand

22 the power of thine arm? For
the whole world before thee is
as a little grain’ of the balance,
yea, as a drop of the morning
dew that falleth down upon the

23 earth. But thou hast mercy
upon all; for thou canst do all
things, and winkest at the sins

\ of men, because they should

24 amend. For thou lovest all the
things that are, and abhorrest
nothing which thou hast made :
for never wouldest thou have
made any thing, if thou hadst

25 hated it. And how could
any thing have endured, if it
had not been thy will? or been
preserved, if not called by

26 thee? But thou sparest all:
for they are thine, O Lord, thou

lover of souls.

2 Or, little

CHAPTER XII.

1 For thine incorruptible Spirit
2is in all things. Therefore
chastenest thou them by little
and little that offend, and
warnest them by putting them
in remembrance wherein they

21 TO yap peyddws loxvew col

Tapeoti TavTOTE,
kal xparet Bpaxloyds cov ris
GvTLoTHOETaL ;

22 6rt @s pom ex tAaotlyywv
Bros 5 xKédopos évarrloy
cou,

kal as paris dSpdcov dpOpwh
katedOovoa én ynv.

23 éAeels 6& mdvras, Ort mdvTa
ddvacat, rs

kal mapopas auaprnyara dv-
Opdrwy els perdvorav.
24 dyamas yap Ta dvta TavTa,
kal oddév BdedAvoon dv ézoln-
cas,
ovd? yap ay picdv te Kare-
okevacas.

25 TOs be ewewev dy te el pry ov
nOeAnoas 3

TO py KAnOev bd cod bre-
™mpnOn;

26 eldn d& mdvTwr, Ste od eorr,
Agorora pirdyuxe.

KE®AAAION IB’.

1 Td ydp apOaprév cov Hrebpa
éorw év Tact.
2 Awd tots mapantrrovras Kar’
drlyov edéyxets,
kal éy ols duaptrdvovoy tro-
piyvioKkwv vovbereis,

23 tui quis roaistot [22] Qadataat
tanquam momentum staterae, 3
sic est ante te orbis terrarum, 4
et tanquam gutta roris ante-
lucani quae descendit in terram.

24 [23] Sed misereris omnium, quia . .
omnia potes, et dissimulas pee-
cata hominum propter poeniten- :

a5 tiam. [24] Diligis enim omnia
quae sunt, et nihil odisti eorum
quae fecisti; nec enim odiens __
aliquid constituisti, aut fecisti,

26 [25] Quomodo autem posset ali-
quid permanere, nisi tu voluis-
ses ? aut quod a te vocatum non 4

27 esset conservaretur ? [26] Parcis a
autem omnibus, quoniam tua

neo
‘

sunt, Domine, qui amas animas. _

CAPUT XII.

10 quam bonus et suavis est, —
Domine, Spiritus tuus in om-
nibus ! :

a Ideoque eos qui exerrant
partibus corripis, et de quibus
peccant admones et alloqueris,

21. co. mapeorw A.C.S.V?. Ven. al. mapeori cor V.al. cov ris. ovdes C,
em ynv V.S. A. em ryv ynv 157. 248. 296. Compl. em yys C. S*, 106. 261.
KAnOnva C.

opOpins 55. 264. Vulg.
25. mos yap CO. eneavey V. A. Ven. al.

depevey 8. C. al. mis CO,

26. oa eo: V.S. Ven. al. Vulg. Ar. Arm. oa cor mavra A. C. §5, al. Orig. Syr.

22. mAaorvyev 8, karevayrioy C. opbivn C.

24. xa ovdera A.

mos av ds:ernpnOn Ven. 55. 253- 254.
XII. 2, apapravwow 248, Compl.

wis.

_—
‘Vee

THE BOOK OF WISDOM.

ut relicta malitia, credant in te,

e 3 Domine. [Illos enim antiquos
inhabitatores terrae sanctae tuae,

4 quos exhorruisti, quoniam odi-
bilia opera tibi faciebant per
medicamina et sacrificia injusta,

5 et filiorum suorum necatores sine
misericordia, et comestores vis-

cerum hominum, et devoratores

sanguinis [6] a medio sacra-
6 mento tuo, et auctores parentes
animarum inauxiliatarum, per-
dere voluisti per manus paren-

7 tum nostrorum, ut dignam per- —

ciperent peregrinationem puero-
rum Dei, quae tibi omnium
8 charior est terra. Sed et his
tanquam hominibus pepercisti,
et misisti antecessores exercitus
tui vespas, ut illos paulatim ex-
gterminarent. Non quia im-
potens eras in bello subjicere
impios justis, aut bestiis saevis,
aut verbo duro simul extermi-
yo nare; sed partibus judicans
-— dabas locum poenitentiae, non

tva dmaddayévres ris xaxlas
muote@ewow emi ce, Kupre.
3.Kal yap Tovs madaovs olKy-
Topas Ths aylas cov yijs
piojoas, .
4ém rd & Mora mpdocew Epya
appaxerGv kal redeTas avo-
cious,
5 Téxvwy Te hovéas avedejpovas,
kal omdayxvopdyed dvOpw-
® aivoy capxéy Ooivay
6 xal aiparos, éx pécou ptotas
Otdcov,
Kal avdévras yoveits woxdv
aBonbijrev, |
eBovdnOns amor€rar bia xet-
pav marépwv judy,
7tva dgiay dmouxtay 8€Eyrar
cod saldwv 7 mapa col
macGy Tywwtdty yi}.
8 d\AG kal rovtwr as avOpdrav
edelow,
anéoreiAds Te Tpodpduovs Tod

otparonédov cov opijxas,
‘a abrovs xaraBpaxd éfode-
© Opeicwow"

g obx ddvvarav év apardger
doeBeis dixalors troxetpiovs
dotvat,

7) Onplors dewwois, } Ady aro-
Touw dp ev extpiyar
10 Kplvwy 8 KataBpaxd edldovs
Témov petavolas, -

have offended, that leaving their
wickedness they may believe on

3 thee, O Lord. For it was thy

_ will to destroy by the hands of
our fathers both those old’: or,

inhabitants of thy holy land,

4 Whom thou hatedst for doing
most odious works of witch-
crafts*, and wicked sacrifices ;? Or,

5 And also those merciless mur-
derers of children, and devourers
of man’s flesh, and the feasts of

6 blood, With their priests out
of the midst of their idolatrous
crew, and the parents, that
killed with their own hands

7 souls destitute of help: That
the land, which thou esteemedst
above all other, might receive

a worthy colony* of God’s: Or, new

8 children. Nevertheless
those thou sparedst as men,
and didst send wasps, fore-
runners of thine host, to de-
stroy them by little and little.

9 Not that thou wast unable to
bring the ungodly under the
hand of the righteous in battle,
or to destroy them at once with
cruel beasts, or with one rough

1o word: But executing thy judg-
ments upon them by little and
little, thou gavest them place
of repentance, not being igno-

a 2. morevowow om. 8, add. S. cor. morevowpey A. avrov em ae S.
— paxwww 8. pappaxasC. avociw C.

5. oxdAayxvopayous Compl. capxos C.

avrov S*. impr.

8. mada S. 106. 4. gap-

Oowov 55.254. Kat avOpwrmwy capKay, Kat

Ooway, kar aiparos Compl. ex pegov pvorabaa[s] cov V. pvoov pvotacbeaacov V. a Sec. Man. ex pecou pyotafiacou S. 55. 106,

; al. eppecwa C. pvoracbeacov A.S*. pvoras Gaas cov Compl.
«ay Bovdnoys S. eBovdnOys S*. dia xerpos 55. 106. al.
55-254. 9 mapacaS.om.n. % zapdcot. mavytov S*.

10. xewow yap S. xpewow de S*.

€& pucou pvotas Te Gevas cov Ald.
7. wa dg. xara agfiavS. waag.S.cor. sa: Geov 106. 261. mardow
8. rouvs orparonedous V.S. eforAcOpevowow A.C. V.

6. ab@évras. AvOerras C.

9. ddovar S.

eVeD tance,

1 Or, in thy
presence.

2 Or, a re-

a venger.

Ms

oy

x

P

7

<a

4

a

“THE BOOK OF WISDOM. —

rant that they were a naughty
generation, and that their malice
was bred in them, and that their
cogitation would never be
11 changed. For it was a cursed
seed from the beginning; nei-
ther didst thou for fear of any
man give them pardon for those
things wherein they sinned.
12 For who shall say, What hast
thou done? or who shall with-
stand thy judgment? or who
shall accuse thee for the nations
that perish, whom thou hast
made? or who shall come to
“stand against thee, to be re-
yenged* for the unrighteous
13 men? For neither is there any
God but thou that careth for
all, to whom thou mightest shew
that thy judgment is not un-
14 right. Neither shall king or
tyrant be able to set his face
against thee for any whom thou

15 hast punished. Forsomuch then
as thou art righteous thyself,
thou orderest all things righte-
ously: thinking it not agreeable
with thy power to condemn him
that hath not deserved to be
16 punished. For thy power is
the beginning of righteousness,
and because thou art the Lord
of all, it maketh thee to be

ok dyvoGy, Sti movnpa
yéveots abrdv

kal €udvros %) Kaxla abrdy,

kal drt od pH adAayh 46 do-
yiopos adrév els roy ald-
vat ©

11 omépya yap iv Karnpayevov
am apxijs*

ovde evAaBotpevds Twa, ep’ ofs
jedpravoy ddevay edldovs.

12 tls yap épei, rf éxolnoas ;

} tls dvtiotioera e kptpart
cov;

tls d& éyxadéoer wou kata é0-
vv amodrd@drAdétov, & od
ézolnoas ;

7) tis els xardotacly cou édcd-
oerat exdixos Kata ddixwy
av0pdTrwv ;

13 ovre yap Oeds éort wry od,
G pédee twept mavrwr,

tva deléns, bre od« Gdikws ex-
pwvas*

14 oUTe Bacireds 7) TUpavves dyr-
opbarpioa. svvnceral cor
Tept dv ékddacas.

15 dtkatos 6& Sv dixalws ra TdvTa
duézres,

avrov Tov pr dpetAovra KoAa-
oOijvat Karadixdoa

GANOTpioy iyyotwevos Tis ois
duvdpews.

16 } yap loxds cov humactess
apx%,

kal TO mdvtwv ce deomdCew
mdvrov peldecOar moved.

ignorans quoniam nequam
natio eorum, et naturalis m
ipsorum, et quoniam non poterat.
mutari cogitatio illoram in per-
11 petuum. Semen enim erat ma-
ledictum ab initio; nee timens
aliquem, veniam dabas peceatis
12 illorum. Quis enim dicet tibi:
Quid fecisti? aut quis stabit -
contra judicium tuum? aut quis Py z
in conspectu tuo veniet vindex
iniquorum hominum? aut quis
tibi imputabit, si perierint ma-
Non —

enim est alius Deus quam tu,

13 tiones quas tu fecisti?

cui cura est de omnibus, ut os- —
tendas quoniam non injuste ju 4 ,
14 dicas judicium. Neque rex “a
neque tyrannus in conspectu
tuo inquirent de his quos per-
15 didisti. Cum ergo sis justus,
juste omnia disponis; ipsum
quoque qui non debet puniri
condemnare exterum aestimas
16 a tua virtute. Virtus enim tua ?
justitiae initium est, et ob hoe

quod omnium Dominus es,

10. or: ante ov om. S. addit S. cor.
14. ovre yap 106. 261.

Arm. Ar, 15. 7a mavra Bixauws 8,

duvnoovra: 106, 261.

11. «exarnpapevoy S.
éxéAacas.

nyoupevoy S. myoupevos S*,

12. edevoerar gor S. Ven.
amwAecas Reusch. Vulg (?).
16. ped. ce mover A. S*, al, Compl.

18. dys S. et St. Sign SL
exohacas 8. A. V. Ven. oo iy

~ | a

a a

>

Pee a 2

-.
a
+
-*

THE BOOK OF WISDOM.

17 omnibus te parcere facis, Vir-
tutem enim ostendis tu, qui non
crederis esse in virtute consum-

matus, et horum qui te nesciunt

18 audaciam traducis. Tu autem

dominator virtutis, cum tranquil-
litate judicas, et cum. magna
reverentia disponis nos; subest
enim tibi, cum volueris, posse.
19 Docuisti autem populum tuum
per talia opera, quoniam oportet
justum esse et humanum, et
bonae spei fecisti filios tuos,
quoniam judicans das locum in
20 peccatis poenitentiae. Si enim
inimicos servorum tuorum, et
debitos morti, cum tanta cru-
ciasti attentione, dans tempus
et locum per quae possent mu--
21 tari a malitia ; cum quanta dili-
gentia judicasti filios tuos, quo-
rum parentibus juramenta et
conventiones dedisti bonarum
22 promissionum! Cum ergo das
nobis disciplinam, inimicos nos-
tros multipliciter flagellas, ut

17 loxtv yap évdelxvvcar am-
oTotpevos emt Suvdpews Te-
AeudTyTL,

kal év trois elddor Td Opacos
efeheyxets.

18 ob 88 deamdCwy loxvos ev
émetkela xplvets,

kal pera TodAAjs petdods drot-
kels pas"

mapectt yap vo. Stay Oédns
TO dtvacba. j

19 edldagas b€ cov Tov Aady bia

TGV ToLovTwY Epywr,

Ort Set Tov Slkarov eivar gu-
AdvOpwrov"

Kat evéAmidas ézolnoas Tous
viovs cov,

Gre didws eal Guaptipact pe-
Tdvo.ay.

zo el yap €xOpovs Taldwy cov Kal
dperopuévovs Bavaro

peta Tooatrns érysdpnoas
Tpocox7s Kal di€cews,

dods xpdvous kal témov b¢ dv
amahdayGor Tis Kxaxtas*

21 peta moons axpiBelas expwas
Tovs viovs cov,

Gy Tois matpdow Spxovs Kal
avvOjxas ~dwxas dyabdv
brocxéoew 5

22 pas ody Tadedwr, Tors éx-
Opods jyav ev pupidryte
paotuyots,

“17 gracious unto all. For when
men will not believe that thou

art of a full' power, thou shew-1 or, per-
ect,

est thy strength, and among”
them that know it thou makest
18 their boldness manifest. But
thou, mastering thy power,
judgest with equity, and orderest
us with great favour: for thou
mayest use power when thou
19 wilt. But by such works hast
thou taught thy people that the
just man should be merciful,
and hast made thy children to be
of a good hope that thou givest
20 repentance for sins. For if
thou didst punish the enemies
of thy children, and the con-
demned to death, with such de-
liberation, giving them time and
place, whereby they might be
delivered from their malice:
21 With how great circumspection
didst thou judge thine own sons,
unto whose fathers thou hast
sworn, and made covenants of
22 good promises? Therefore,
whereas thou dost chasten us,
thou scourgest our enemies a
thousand times more, to the
intent that, when we judge, we

17. wx (cor. wxus) yap edaxvuce 8. edaxvuca S%. 0 amar. 55.106. 254. ortdmor.A. ev Tos ove «doo. A. Vulg. Arm.

ge eidoow S. «door cov 55.254. Sapoos248.Compl. cov To xparos S*.
&5os V.A. 68. Ald. d:dws edd.
was denoews vulgo lect. om. A. al. Compl. Vulg. at dtecews S. kar Secwoas 296. C.D. H. Par. Arm. Sous avras Ven.
waz Tomov A. 55.106. al. Vulg.Syr. xpovov xa: tpowov 248.Compl. romov xa: xpovov Ven.
vrocxns S. vmocxefewy S?.

19. de Tov om. S. add. S?,

«pes Ven,

22. ey puprorna: 106. 261.

efedeyxera 8,
20. eripwpnoas V. S. Ven. al.

efedeyxas S*. 18. 5¢ om. Ven. al.
ettpopnow A. 55. 106. al, Compl.
Xpovoy
21. werd wéons. Kat pera macys S*,

1 Or,

abominad:
idols.

THE BOOK OF WISDOM.

should carefully think of thy ;

goodness, and when we our-
selves are judged, we should
23 look for merey. Wherefore,
whereas men have lived dis-
solutely and unrighteously, thou
hast tormented them with their
4. 24 Own abominations’. For they
went astray very far in the
ways of error, and held them
for gods, which even among the
beasts of their enemies were
despised, being deceived, as
children of no understanding.
Therefore unto them, as _ to
children without the use of
reason, thou didst send a judg-
26 ment to mock them. But they
that would not be reformed by
that correction, wherein he
dallied with them, shall feel a
27 judgment worthy of God. For,
look, for what things they
grudged, when they were
punished, that is, for them
whom they thought to be gods;
[now] being punished in them,
when they saw it, they acknow-
ledged him to be the true God,
whom before they denied to
know; and therefore came ex-
treme damnation upon them.

»
uo

Ee rile
CHAPTER XIII.

1 Surely vain are all men by na-

ture, who are ignorant of God,

tva cov thy ayabdrnta pepys-
voOuev Kplvovtes,

Kptvdpevor 8
eos.

23 60ev kal rods ev adpootvn
ons Bidcavras adixous

a «Téy ldloy eéBacdvioas
Bdedvyparor.

24 Kal yap TOv TAdyns 6d6r paK-
porepov emAavnOnoar,

Oeovs troAauBdvortes Ta Kal
év (dots TOv-exOpGv Aria,
vntiwv dixny adpdévav wev-

obévres.

25 ba Totro as taoly ddoyl-
atows Thy Kplow els eumary-
pov émepapas*

26 of 5& matyvlois emuTinoews
pay vovdernbévres

aglav Ocod kpiow weipdcover.

27 éf ols yap avrol mdoyovtes

’ qyavaxtour,

én rovrois ods éddxovy Oeovs,
év aitots KoAaCopevot,

lddvres by mddar jpvodvto él-
dévat, Ocdv éréyvwoar aAn-
0.

810 kal TO Tépua Tis Katadlkns
em avdtovs émdOev.

TpooooKG@ev

KE®AAAION IT”.

1 Mdratoe pev yap mavtes ai-
OpwTor ioe, ols maphv
Ocod ayvwola,

bonitatem tuam cogitemus judi-
cantes, et cum de nobis judi-

catur, speremus misericordiam

Unde et illis, qui in
vita sua insensate et injuste

23 tuam.

vixerunt, per haec quae colue-
runt dedisti summa tormenta.
24 Etenim in erroris via diutius
erraverunt, deos aestimantes
Laec quae in animalibus sunt
supervacua, infantium insensa-
25 torum more viventes. Propter
hoc tanquam pueris insensatis
judicium in derisum dedisti.
26 Qui autem ludibriis et inere-
pationibus non sunt correcti,
dignum Dei judicium experti
27 sunt. In quibus-enim patientes
indignabantur, per haec quos
putabant deos, in ipsis cum ex-
terminarentur videntes, illum,
quem olim negabant se nosse,

verum Deum agnoverunt; prop-
ter quod et finis condemnationis — a

eorum venit super illos.

CAPUT XIII.

1 Vani autem sunt omnes ho-
mines, in quibus non subest
scientia Dei; et de his quae

22. edcov Ven. 23. appoowas S. (wnsom, Ven. adimous S. V. 55. 68. Ar.
Compl. 25. éumarypiv. evmeypor S. 26. meyrios S. prow Oeou S.
Geos (261) KodAaopevor ev avrois 106. idovres de S. cd evar om. S.157. ew’ adrods.

XI. 1. paras yap wavres puoi avOp. S.

adicws A. S*. Ven. al. Vulg. Syr. Arm.
27. obs. ow S. ots (248. 261) edoxour
en’ avrovS. exavrew S*. dev Ven.

WISDOM.

THE BOOK OF

83

videntur bona, non potuerunt
intelligere eum qui est, neque
operibus attendentes agnoverunt
2 quis esset artifex ; sed aut ig-
nem, aut spiritum, aut citatum
aérem, aut gyrum stellarum, aut
nimiam aquam, aut solem et
Iunam, rectores orbis terrarum
3 deos putaverunt. Quorum si
specie delectati, deos putave-
runt, sciant quanto his Domi-
nator eorum speciosior est;
speciei enim generator haec
4 omnia constituit. Aut si vir-
tutem et opera eorum mirati
sunt, intelligant ab illis quo-
niam qui haec fecit, fortior est
5 illis; a magnitudine enim spe-
ciei et creaturae cognoscibiliter
poterit creator horum videri,
6 Sed tamen adhuc in his minor
est querela; et hi enim for-
tasse errant, Deum quaerentes,
7 et volentes invenire. Etenim

cum in operibus illius conver-

kal éx TOy dpapéver &yabGy ovd«
toxvoar eld€vat tov dvta,

ovre Tols épyois mpoooxdvTes
éméyvwoay Tov Texvirny®

2 GAN’ 7) wip, 7) Tvedpa, 7) Ta-
xwvov dépa,

}} Ktxdov dotpov, 7 Biaor
tdwp,

7) pworhpas olpavod mpurdvets
Kdopou Oeovs evduicar.

3 Gy el pev TH Kaddory Tep7d-
pevot Taita Oeovs treAdp-
Bavor,

yvetacay Técw TovTwy 6 Aeo-
mots éoti BeATloy*

6 yap Tod KddAovs yeveotdpxns
éxtivev avra’

4el 8 dvvanw Kal évépyecav
éxmdayévtes,

vonodtwcay an aitav réc@
6 KatacKevdcas aita dvuva-
ToéTEpds éoTwy.

5 €x yap jeyeOovs Kal Kaddovijs

KTLopaTwv
dvahéyws 6 yeveoioupyos ad-
TGv Oewpeirat.
6 GAN Gpws Ext tovros éorl
meus ddlyn,
kal yap atrot rdxa mAavGvrat
Ocdv yrodvtes xal OédovTes
evdpetv.

7 €v yap Tots épyos adtod ava-

otpepopevor drepevvdor,

and could not out of the good
things that are seen know him
that is: neither by considering
the works did they acknowledge
2 the workmaster; But deemed
either fire, or wind, or the swift
air, or the circle of the stars,
or the violent water, or the
lights of heaven, to be the gods
3 which govern the world. With
whose beauty if they being de-
lighted took them to be gods;
let them know how much better
the Lord of them is: for the
first author of beauty hath
4 created them. But if they were
astonished at their power and
virtue, let them understand by
them, how much mightier he is
5 that made them. For by the
greatness and beauty of the
creatures proportionably ~ the
6 maker of them is seen, But
yet for this they are the less to
be blamed: for they peradven-
ture err, seeking God, and de-
7 sirous to find him. For being
conversant in his works they

1, ex ravde Ven. evexa tov 106. ovdeS, ore Ven. mpocyovres V. 55.68. 253. mpocexovres A.S, Ven. al.Compl. eyracar S.

2. 9 kat mvevpa 248. acrepaw S?.
Geous S. tov S*. Beovs vmehayBavoy evar 253.
4. de om. S.

exmd. 8. xax 8. cor, impr.
55- 248, al. Compl.
7. dep

wow S.V. depevvwet S?.

3. Beous V. 55. 68. Vulg.

Toow paddov 55. 254.
Heyebous kaddovns Krisparew V, A. 68, 157. Syr.

umeA, 0, evar Ven.

6. éni,

tava Geovs A, Ven. al Compl. Syr. Arm. Ar,

BeAreaor 8.
as deS*, ryv bw. 106, Suvaper was evepyerg V. Ven. 68. Compl. Ald. Svvayuy x. evepyecay S. A.V. Mai. au
5. kaddovns war xriop. S, Ven. al. Compl. Ald. Vulg. «az eaAdovns S?,
enc A.

Tavé sine

BedTaov S*. Kaos. Kkogpov S?,

Hews er A. 157. al, Compl.

M2

en Cer eee ey or \s he eee ne

1 Or, seek.

20r,timber=
wright.

3 Or, chips,

~

THE BOOK OF WISDOM.

search! him diligently, and be-

lieve their sight: because the

things are beautiful that are
8 seen. Howbeit neither are they
gto be pardoned. For if they

were able to know so much,

that they could aim at the

world ; how did they not sooner

find out the Lord thereof?
10 But miserable are they, and in
dead things is their hope, who
called them gods, which are the
works of men’s hands, gold and
silver, to shew art in, and re-
semblances of beasts, or a stone
good for nothing, the work of
an ancient hand. Now a car-
penter? that felleth timber,
after he hath sawn down a tree
meet for the purpose, and taken
off all the bark skilfully round
about, and hath wrought it
handsomely, and made a vessel
thereof fit for the service of
man’s life; And after spending
the refuse * of his work to dress
his meat, hath filled himself;
And taking the very refuse
among those which served to no

I

12

13

. use, being a crooked piece of

wood, and full of knots, hath
i carved it diligently, when he
had nothing else to do, and

Sats.

h

kal re(Oovrat TH OWer, STL KaAG
Ta BAenopueva.

8 mdduv d& 00d abrol cvyyvworol.

g & yap tocodroy trxvoay el-

dévar, F
twa bivwrtar cToxdoacba TOV
aléva,

tov totrwy Aeondrny Tas TA-
Xtov ovx evpor ;
10 Tadalmwpor b& Kal év vexpots
ai eAnldes adray,
olrwes éxddecav Oeovs epya
xElpav avOpdzwr,
xpucdv Kal Gpyvpov Téxvns
eupedérnua Kal drecxdopara
(wv,
} AlOov axpynotov xetpds Epyov
apxatas.
ir el b& Kal Tis tAoTdwos TEKT@Y
edkivntov putov éxmpicas,
mepieévoev evpadds mavta Tov
dowdy adrod,
kal Texvnoduevos edmpeT@s
KaTeckevace xXpyoywsov oKedos
els tanpeciay (wis,
12 Ta 5 dmoBAjpata Ths épya-
oias
els érousaciay tpopis dvahe-
cas éveTAnoOn,
13 TO b& €€ adrGy andBAnza «is
ovév evxpnotor,
fdov oxodtoy kat dors oup-
TmepuKos,
AaBov eyuwey ev emysedela
dpylas atrod,

sentur inquirunt, et persuasum
habent quoniam bona sunt quae
Iterum autem nec
Sienimtan-

tum potuerunt scire, ut pos-

8 videntur.

g his debet ignosci.

sent aestimare saeculum, quo-

modo hujus Dominum non faci- _

lius invenerunt ?
10 Infelices autem sunt, et inter
mortuos spes illorum est, qui
appellaverunt deos opera ma-
huum hominum, aurum et ar-
gentum, artis inventionem, et si-
militudines animalium, aut lapi-
dem inutilem opus manus anti-
quae. Aut si quis artifex faber
de sylva lignum rectum secuerit,
et hujus docte eradat omnem

Il

corticem, et arte sua usus, dili-
genter fabricet vas utile in con- —
vitae; reliquiis
autem ejus operis ad praepara- —

12 Versationem

13 tionem escae abutatur; et reli-

quum horum quod ad nullos

usus facit, lignum curvum et — %

‘vorticibus plenum, sculpat dili-

genter per vacuitatem suam, et

8. ovvydora S. ovyworon A.
11, evxivnroy. exxwnra Ald.
vmoAtppata A,

mepretecev Ven. 248, Compl.
\ vrodetmpara 55. 296. al.
13. cupmepuxas S. cuprepunos S*, eumepuxos 157.
S?. A. Codd. Par. plerique. Syr. Ar, Arm.

9. rovrov dean. 106, 261.
evtperas S,

amoBaAnta 106, 261. — érorpagiay.

10. eppedAnrnpara S*. 106. 253.
12. awoBAnpara V.

umnpeciay A.
ev empederg V. al. ev abest ab A. S.

evpedAntnyara Ven,
to 5 anoBAnroy Ven.
avalwcewsS, evenAnoey Ven.
apyas V.S. Ven. al. Vulg. epyacras

—xur. 19.]

(St ae
ee eget Sm <i

THE BOOK OF WISDOM.

per scientiam suae artis figuret
illud, et assimilet illud imagini
14 hominis, aut alicui ex anima-
libus illud comparet, perliniens
rubrica, et rubicundum faciens
fuco colorem illius, et omnem
maculam quae in illo est per-
15 liniens; et faciat ei dignam
habitationem, et in pariete po-
nens illud, et confirmans ferro,
16 ne forte cadat, prospiciens illi,
sciens quoniam non potest ad-
juvare se; imago enim est, et
17 opus est illi adjutorium. Et de
substantia sua, et de filiis suis,
et de nuptiis votum faciens in-
quirit. Non erubescit loqui
cum illo, qui sine anima est;
18 et pro sanitate quidem infirrmum
deprecatur, et pro vita rogat
mortuum, et in adjutorium
19 inutilem invocat; et pro itinere
petit ab eo, qui ambulare non
potest ; [19] et de acquirendo, et

deoperando, et de omnium rerum

kal éureipla dvécews erv-
Twoev avro,
arelkacev abd elkdvi dvOpdrov,
a , > tal c if
147) (6m Tul ebreAc? Opolwoer
avro,
sf -
kataxploas pidr@, Kal vxcet
€pvdnvas xpday adrod,
kal macay kndida Thy év adTo

karaxpioas,
s / > a > an

15 Kal Towjoas adt@ adrod dé.ov
otxnpa, '

év Tolxy@ eOnxev adrd dopaht-
odpevos odipy.
16 Wva pev ody mr) KaTaTéon Tpoe-
vonoev avrod,
elds Br. ddvvare? éEavT@ Bon-
Ojoa
Kal yap éotw elkay, kal xpelay
éxet Bondetas.
17 Tept O& KTnudT@Y Kal yduwwv
airod Kal Téxvay Tporevyd-

Jevos
ovk = aloxdverat TH aypixm
TpocAadav"

18 kal wept pev dbyielas TO a-
obeves emikadeirat,
mept d& Cwijs TO vexpov dévot,
mept b€ émixovplas 7d dmel-
pérarov ixerevet,
mept 5€ ddoimoplas Td pnde
Bdoet xpioba Svvdpevor,
19 mept 5& Topicpod Kal épyactas
kal xeipGv emutvxlas

formed it by the skill of his ~~ Ae

: F : 10 Place
understanding, and fashioned it 54 3 5 a
14 to the image of aman; Or made or ve
it like some vile beast, laying it \, ao, “4 ~
over with vermilion, and with oS 4 of

red, and

covering every spot therein ;

paint colouring it

13 And when he had made a con-
venient room for it, set it in a
wall, and made it fast with iron :

16 For he provided for it that it
might not fall, knowing that it
was unable to help itself; for it
is an image, and hath need of

17 help: Then maketh he prayer
for his goods, for his wife and
children, and is not ashamed to
speak to that which hath no life.

18 For health he calleth upon that
which is weak : for life prayeth \
to that which is dead: for aid \
humbly beseecheth that which |
hath least means to help?: and! Gr. that

hath no
for a good journey he asketh —
of that which cannot set a foot

19 forward: And for gaining and
getting, and for good success
of his hands, asketh ability to

13. wat ev epretpa Ven,
pirate. yn pATa S*. Ven. 253.
xporav 106. 261.
17. yapou Ven.
106. 261.
txerever om. 8, add. S*.
xa om, 8,

xatTaxpnoas yn Ven.

topias 8.

ovvecews V?. S?,
epvOpnvas 248. Compl,
7 add. 8%.
avrov om. Ven. 106. al. rexvwy avrov Ven. 253.
to vexpov 8. A, V. 157. 248. Compl.

odoiropias S*.

avecews A. S, V1. Ven. al, Ald.
epvOnua 8,

ém«ovplas, epumepras S.
xpnoac0a 55. 253. al.

anemacev Te A.
epvdnvas S*. V.
15. avrov om. 8. Ven. 261.
evxopevos S, Ven.
emxouptas S?,
19. wae wep Se S, Se S. cor, impr.

14, apapowser S- 296.
xpoas S. V7, xpoay S*,
16, éavrg. — avrw S. 106.
18. vyas 8. vyeas

To ameporarov 8, A. al. Compl.

wat xetpor.

epuOnvos A.

Aadov Ven.

1 Or, ship.

2 Or, vessel,
or, ship,

THE BOOK OF WISDOM.

do of him, that is most unable
to do any thing.

% (

CHAPTER XIV.

1 Again, one preparing himself to
sail, and about to pass through
the raging waves, calleth upon
a piece of wood more rotten
than the vessel! that carrieth

2him. For verily desire of gain
devised that *, and the workman

3 built it by his skill. But thy
providence, O Father, governeth
it ; for thou hast made a way
in the sea, and a safe path in

4the waves; Shewing that thou
canst save from all danger:
yea, though a man went to sea

5 without art. Nevertheless thou
wouldest not that the works of
thy wisdom should be idle, and
therefore do men commit their
lives to a small piece of wood,
and passing the rough sea in

6 a weak vessel are saved. For
in the old time also, when the
proud giants perished, the hope
of the world governed by thy

Td ddpavéoratoy tais yxepoly
evdpdverap alreira.

KE®AAAION IA’. -

1 Toby tis wdAw oredAdAdpevos
kal dypia pedAdAwy di0deveuv
kUpara,
Tod €povtos avrov mAolov
cabporepoy EvAov émBoarat.
2 €xeivo pev yap dpegis Tmopio-
pay évevdnoe,

texvirns 88 aodla xare-
oxevacer.

3% d& of, Udrep, dcaxvBepva
mpovota,

br. édwxas xal ev Oadrdoon
dddv

Kal év Kvpact TplBov dopadh,
4 decxvis Ste S¥vacat Ex TavTds
oocew,
tva Kav dvev réxyns Tis émBij.
5 Oeders SF pry Gpya eivar ra
Tis coplas cov Epya*
1a Todro Kat édaxlorm fA
muatevovow avOpwror Wo-
xas,
kat dveAOdvTes KAvdava oxedla
deadOnoav.
6 kal dpxfjis yap dmod\Aupévoy
imepnpdverv yryavtav,
} els Tod Kdopov emt oxedlas
karapvyotca

eventu, petit ab eo, qui in omni-
bus est inutilis,

CAPUT XIV.

1 Iterum alius navigare cogitans,
et per feros fluctus iter facere
incipiens, ligno portante se,

Illud

enim cupiditas acquirendi ex-

2 fragilius lignum invocat.

cogitavit, et artifex sapientia — t.

3 fabricavit sua. Tua autem,
Pater, providentia gubernat ;
quoniam dedisti et in mari
viam, et inter fluctus semitam

4 firmissimam, ostendens quoniam
potens es ex omnibus salvare,
etiam si sine arte aliquis adeat

5 mare. Sed ut non essent vacua
sapientiae tuae opera, propter
hoc etiam et exiguo ligno cre-
dunt homines animas suas, et
transeuntes mare per ratem li-

Sed et ab initio

cum perirent superbi gigantes,

6 berati sunt.

spes orbis terrarum ad ratem

19. ro adpaves SS. eddp. aireira:, adpavay emmadrcara S. aera S*.
emBoa Ven. 253.

8. duaxvBepvara: 106. 261.
5. rns ons coduas 253.

Ven. al. fvdov A.157. Ar. Vulg.
Ven. Vulg. Syr. Ar. Arm.
way V.S Ven. al. «ar A. 55.106. al.

55- 254. 6. xa om. Ven. 106, 261.

2. ewevOnoe Ven.

XIV. 1. d:odevew pweArAwy Ven.
Texuitis Se copia A.S.V. al. Compl, rexvrns edd.
4. ex mavros Svvacac S. ex navtrow A. Vulg. wa om. Ven. 253.8%.

cov om, S, Ven. 253, ev eAax. Ven. 106. 157.

tAoov V. 8.

«Avdovas Ven.

-xiv. 15.]

THE BOOK OF WISDOM.

87

confugiens, remisit saeculo semen
nativitatis, quae manu tua erat
7 gubernata. Benedictum est
enim lignum, per quod fit jus-
8 titia. Per manus autem quod
fit idolum, maledictum est et
ipsum, et qui fecit illud; quia
ille quidem operatus est, illud
autem cum esset fragile, deus
9 cognominatus est. Similiter
autem odio sunt Deo impius et
Etenim quod
factum est cum illo qui fecit

10 impietas jus.

11 tormenta patietur. Propter hoc
et in idolis nationum non erit
respectus, quoniam creaturae
Dei in odium factae sunt, et in
tentationem animabus hominum,
et in muscipulam pedibus in-

12 sipientium. Initium enim for-
nicationis est exquisitio idolo-
rum; et adinventio illorum cor-

13 ruptio vitae est; neque enim
erant ab initio, neque erunt in

14 perpetuum. Supervacuitas enim
hominum haec advenit in or-
bem terrarum ; et ideo brevis
iNorum finis est inventus.

1; Acerbo enim luctu dolens pater
cito sibi rapti filii fecit imagi-
nem; et illum, qui tunc quasi

anédurev alGvi onépyua yeve-
cews TH of KvBepyndeioa
xeupl.

7 etAdynrar yap §ddrov bl ob
ylverat dixaroodvyn.

8 TO xelpomolnroy b& eémKard-
parov avrd, kal 6 moujoas
auto,

bru 6 pev elpyacero, rd 8e
pbaprov beds dvondodn.

9 év low yap pionta Oe@ kal 6
dceBGv Kal } doéBeva adrod

10 kal yap Td mpaxdév oy TH
dpdoavtt KodkacOjoerat.

11 81a Todro Kal év elddAois COvOV
émioKom) €oTat,

Stu év xtiopat. Ocod els Bde-
Avypa eyernOnoav

kal eis oxdvdadra yoxais dv-
Opdzav

kal els mayida Tool appdver.

12 "Apxi) yap mopvelas énlvova
elddA@r,

eipeois d@ adrdv Pbopa Cwijs.

13 ovTe yap iv am apxis, ovre
els Tov aldva éorat.

14 kevodogla yap avOpatap elaojr-
Oev els Tov Kéopor,

kal 81a Todro avvtopoy abrér,
tédos érevonn.

15 dépw yap TévOer Tpvxdpevos
Tarp

Tod taxéws daipeOévtos Téx-
vov eikdva Toujoas,

7

8

~]

10

Il

I

we

13

14

~
uw

hand escaped in a weak vessel,
and left to all ages a seed of
generation. For blessed is the
wood whereby righteousness
cometh. But that which is
made with hands is cursed,
as well it, as he that made
it: he, because he made it;
and it, because, being corrupt-
ible, it was called god. For
the ungodly and his ungodliness "
are both alike hateful unto God.
For that which is made shall
be punished together with him
that made it. Therefore even

upon’ the idols of the Gentiles ! Or, 4, or,

shall there be a visitation : be-
cause in the creature of God
they are become an abomination,
and stumblingblocks? to the? Gr.

scandals
: ;
souls of men, and a snare® t0s of rap,

the feet of the unwise. Fr the
devising of idols. was the be-
ginning of spiritual fornication,
and the invention of them the
corruption of life. For neither
were they from the beginning,
neither shall they be for ever.
For by the vainglory of men
they entered into the world,
and therefore shall they come
shortly to an end. For a father
afflicted with untimely mourn-
ing, when he hath made an
image of his child soon taken
away, now honoured him as a

6. aweAurev V. umedurev S,
evdoynuevov 106. 261. — ev Sixauoa. S.
epyatero V. npyatero A. S, 253.
oxaviadoy 261,
14. Kevod, yap.
Compl.

rev, Be Ven, S*.

aredacrev A,
ev S. cor. impr.
eipyacaro 55. 254.
Tod. avOpanav app. 106, 261.
avOp. Pavaros evandrdev S.
avrwv To TeAos A. 55.157. al. Compl,

karedetev 296, Kxatedcmev 261,

1l. «at &y,
12. -yap om. 261. Compl.
Gavaros S. cor. impr.
TO TeAOs avTav 106. 296.

Te aon. V.

8. ro de xerp. 8, 157. 248. Compl.
«xa om. 8,
evpecas V",

ev om, 106. 261. 296.

eis koopov V. 68.
ro om, V. S. Ven. 68. 253. Athan.

Ty impr. V*, 7. evAoyerrat 248.
orto pev V. A.al. xa: o pey 8.
«tiopaow Ven.
18. ora. pever 157.
es tov x, A. S, Ven. al.

aut S,

4 Gr. tothe 20 of the best fashion *.
better.

88

THE BOOK OF WISDOM.

god, which was then a dead
man, and delivered to those that
were under him ceremonies and
16 sacrifices. Thus in process of
time! an ungodly custom grown
strong was kept as a law, and
graven images were worshipped
by the commandments of kings ?.
17 Whom men could not honour
in presence °, because they dwelt
far off, they took the counterfeit
of his visage from far, and made
an express image of a_ king
whom they honoured, to the
end that by this their forward-
ness they might flatter him that
was absent, as if he were pre-
18 sent. Also the singular dili-
gence of the artificer did help
to set forward the ignorant
19 to more superstition. For he,
peradventure willing to please
one in authority, forced all his
skill to make the resemblance
And so
the multitude, allured by the
grace of the work, took him
now for a god, which a little
before was but honoured as a
21 man. And this was an occa-.
sion to deceive the world: for

Tov TéTe vexpoy avOpwrov viv
os Oedv érliunoe,
kat mapédmxe Tois broxetpiors
puotipia Kal TeAeTds.
16 elra ev xpdvm xKpatuvdey 1d
doeBes 00s ws vouos epv-
Adx On,
kal Tupavvev emirayais eOpn-
oxeveTo Ta yhuTTa’
17 obs év dee py Suvdyevor Tsay

GvOpwro. bid TO paKxpay
olkeiy,

Thy Téppwobey Ow avarvTw-
odpevol,

eudavy elkdva Tod Tipwpévov
Baotrkéws érroinoar,
wa roy anévta os Tapdvta
KoAakevwor 81a THs o7TOV-
djs.
18 eis énitacw 6& Opynoxelas Kal
Tovs dyvoobvtas
} «Tod Texvlrov mpoetpéwaro
prorula.
19 6 pey yap Taxa TO Kparodrtt
BovdAdpevos apéoar
eLeBidoaro tH Téxvy Thy dpord-
TyTa én TO KdAALOV*
20 TO O& TANOos eseAkdpevoy bia
TO evxapt Tis épyacias
Tov mpd ddrlyov Tiunbévta dy-
Opwrov viv céBacpa édoyl-

oavro.
a1 kal Toro éyéveto TO Bly els
évedpor,

homo mortuus fuerat, nunc tan-—

quam deum colere coepit, et

constituit inter servos suos sa-
Deinde inter-
veniente tempore, convalescente

16 cra et sacrificia.

iniqua consuetudine, hic error
tanquam lex custoditus est, et
tyrannorum imperio colebantur
17 figmenta. Et hos quos in pa-
lam homines honorare non pote-
rant propter hoc quod longe

essent, e longinquo figura eo-

rum allata, evidentem imaginem
regis quem honorare volebant
fecerunt, ut illum qui aberat
tanquam praesentem colerent
18 sua sollicitudine. Provexit au-
tem ad horum culturam et hos
qui ignorabant artificis eximia
19 diligentia. lle enim, volens
placere illi qui se assumpsit,
elaboravit arte sua ut similitu-
dinem in melius figuraret.
20 Multitudo autem hominum ab-
ducta per speciem operis, eum,
qui ante tempus tanquam homo
honoratus fuerat, nunc deum
21 aestimaverunt. Et haec fuit
vitae humanae deceptio, quo-

15. rov rote V. 8. Ven. al.
épuddxn. wvopacbn 106. 261.
157. Athan,

V. Vercell 253. al. Ald.
oeBacpa 5s. 254.

7 om. 253.
oeBacoy 261.

tT. wore A, 206.

eOpnoxevoyro 106. 261.
Tov am. ws map. V. A. al. os map. rov am. S. Ven. al.
onovdns S.V. Ven. al. Ath. ts om. A. 55. 106. al.

18. pera Tovro n Tov 253.
20. épeAxdpevor.

16. «parnGev 106. Ald, Compl.
17. tTuTw avaturmoapevor Ven. 253. Tummoapevor 254. TeTiYenpEvoU
xodakevwar V. 8. Ven. al.

efepxopevoy 106. 261.
21. es evedpa SS. evedpov S*.

e6vos S. (vy erasum) vopory S. vopos St.
kodakevowow A. 55.106. al. ys
19. ry kpar. V. Mai. ry om. S, A. C.
evxap: V.S. al. evyaps A.C. ees

i

ere eS ee See ae

xIv. 28.]

pigs
THE BOOK OF WISDOM.

89

niam aut affectui aut regibus
deservientes homines,

municabile nomen lapidibus et

incom-

22 lignis imposuerunt. Et non

suffecerat errasse eos circa Dei
ef scientiam ; sed et in magno vi-
E ventes inscientiae bello, tot et
- tam magna mala pacem appel-
93 lant. Aut enim filios suos sa-
erificantes, aut obscura sacrificia
facientes, aut insaniae plenas
24 Vigilias habentes, neque vitam,
neque nuptias mundas jam cus-
todiunt; sed alius alium per

invidiam occidit aut adulterans

ae

25 contristat; et omnia commista
sunt, sanguis, homicidium, fur-
tum et fictio, corruptio et in-
fidelitas, turbatio et perjurium,

26 tumultus bonorum, Dei imme-
moratio, animarum inquinatio,
nativitatis immutatio, nuptiarum

_ inconstantia, inordinatio moe-

a7 chiae et impudicitiae. Infando-
rum enim idolorum cultura omnis
mali causa est, et initium, et finis.

28 Aut enim dum laetantur, in-

saniunt, aut certe vaticinantur

Ste 7) ouphopa 7 rvpavridc
dovrcdcartes GvOpwror
TO dxowdyntov dvoua AlGots
cal &dows TepieOecar.
22 €ir ovK ijpKece TO TAavacOa
Tepl tiv To} Ocod yraour,
GAAG kal & peydrm GrTes
ayvolas Toképo
7a Tocadra Kaka eipnyny mpoo-
ayopevovew.
23 ) yap Texvoddvous TedeTas, 7}
kpigia pvoripia,
7 eupaveis efdd\A@v Oeopav
K@pous dyovres,
24 ore Blovs ovre yduous xaba-
povs ért puvdAdocovow,
érepos 8 erepov 7) AoxGv dvai-
pet, 7 voOctwv ddvra.
25 mavta 8 émlé exer alua cat
évos, kdo7 Kal dddos,

pOopa, amorla, rdpayos,
ézopxla,
26 OdpvBos ayabav, xdpitos a-
prnotta,
Woy Gv piacpds, yeveorews evar-
Aay?},
yapwv atagla, porxela cat
doédyeta.
27) yap TGv dveviper eliddov
Opnoxela

mavtos Gpxi) Kaxod xal airia
Kal mépas éotiv.

28 7) yap evppawdpevor pepurva-

ow, 7) mpodpnrevovor Wevdi,

men, serving either calamity or
tyranny, did ascribe unto stones
and stocks the incommunicable
22 name’, Moreover this was not !0r,ofGod.
enough for them, that they erred
in the knowledge of God ; but
whereas they lived in the great
war of ignorance, those so great
23 plagues called they peace. For
whilst they slew their children
in sacrifices, or used secret cere-
monies, or made revellings of
24 strange rites; They kept neither
lives nor marriages any longer
undefiled: but either one slew
another traitorously, or grieved
him by adultery. So that there
reigned in all men without ex-
ception? blood, manslaughter, Or,
theft, and dissimulation, cor-
ruption, unfaithfulness, tumults,
26 perjury, Disquieting of good
men, forgetfulness of good turns,
defiling of souls, changing of

»
uw

kind*, disorder in marriages, ? Or, sex.
adultery, and shameless un-
27 cleanness. For the worshipping
of idols not to be named ‘ is the+ Gr.
nameless.
beginning, the cause, and the
28 end, of all evil. For either they
are mad when they be merry,

pous 248. Compl. Aoxevaw S?.
empufiay S?, exe om. 248. S*.

. 21. wepeOecay V. A.S. mepieOneay S*. C. 106. 157. 248. Compl.
A. @ sec. man, 106. 261. npkec@qcay Ven. peyady V.Ven. eo peyadw A.C, 157. al. Compl. S*. peyadras S.
25. wayras Ven. 253. wavra 8S, A. V.C. 55. al. Compl. Vulg. Syr. Ar. Arm. emg S. 296.
tapaxos S, A. V. C. 55. al. Compl. Ald.
26. apyno 8. V. 68. al. apynoria A.C. S*. Ven. al. Compl. porxerar war aced-yerar 296.

amoreas C.

rapaxn Ven. 254.

22. npeece ro V. npxecey mAavacba S. npxecer avros

24. er: xaba-

epropmg Ce
27. Opnoma A.

1 Or,

90

LD oS
aay a “Ras al

=

THE BOOK OF WISDOM.

or prophesy lies, or live unjustly,
or else lightly forswear them-

29 selves. For insomuch as their
trust is in idols, which have no
life; though they swear falsely,
yet they look not to be hurt.

30 Howbeit for both causes shall
they be justly punished: both
because they thought not well
of God, giving heed? unto idols,
and also unjustly swore in de-

31 ceit, despising holiness. For it
is not the power of them by
whom they sware: but it is
the just vengeance of sinners,
that punisheth always the offence
of the ungodly.

CHAPTER XV.
1 But thou, O God, art gracious
and true, longsuffering, and in
2 mercy ordering all things. For
if we sin, we are thine, knowing
thy power: but we will not
sin, knowing that we are counted
3 thine. For to know thee is
perfect righteousness: yea, to

know thy power is the root of

} CGow ddixws, 7) émvopKodor
Taxéws.
ag aydxous yap memoOdres €ldd-
dots,
Kax@s dpudcavtes ddiKnOjvat
ov TpocdéxovTat.
30 duddrepa 5¢ adtovs peredev-
cerar Ta dlkaca,
bri Kaxds eppdvnoay epi
Ocod tpoccxdrtes €ldddors,
kal ddikws Spocay év dddr@
Katappovjcavtes doidrynros.
31 ov yap %) TGy dpvupévav dv-
vapts,
GAN 4 TGv dpaptavdvtwr biKn
éme&épxerar del thy Tdy dadl-
Kov TapdBaow.

KE®AAAION IE’.

13d be 6 Oeds jydv xpnords
kal dAnOijs,
paxpd@vpos Kal éy édéex du01-
kOv TA TayTa.
2kal yap édy dudptwper, col

Tos"
obx duaptrnodueba 8%, elddres
br. ool AeAoylopeda.
370 yap énlatacbal oe bAdKAN-
pos duxaroovyn,
kal eld€var cov TO kpatos pica
a0avactas.

éopev, elddtes cov Td Kpa-

29 pejerant cito. Dum enim con-—
fidunt in idolis quae sine anima —
sunt, male jurantes noceri se 5

jo non sperant. Utraque ergo
illis evenient digne, quoniam
male senserunt de Deo, atten-— 4 E
dentes idolis, et juraverunt in- 4 7
juste, in dolo contemnentes jus- =

31 titiam. Non enim juratorum

virtus, sed peccantium poena ~_

perambulat semper injustorum q

praevaricationem.

CAPUT XV.

1 Tu autem, Deus noster, suavis x
et verus es, patiens, et in miseri- — 4
2 cordia disponens omnia. Ete-
nim si peccaverimus, tui sumus, ;
scientes magnitudinem tuam ; P ;
et si non peccaverimus, scimus — 4
quoniam apud te sumus com- a f
3 putati. Nosse enim te, con- —
summata justitia est; et scire 2

justitiam, et virtutem tuam ra-

28. eqiopkovow A.
mpooxovres V. 68. al.
pevoy A.S. V4. 55. 106. al. Ald.
2. ay 253.
cou AeAoy. 106. 261.

30. apgor, de avrov C.
mpooexovres S, A CO. Ven. al. Compl.
XV. 1. adnOns kar emenkns 253.
apapravwpev S, 106. 261. apaprwpey V. A. S*. al.
8. ro edevar Ven. 253. 296. S?,

ra ima 8,

gov ener 106, 296.
To Kparos gov V. Mai,

ta dicaa S*. V.
31. 7 post yap om. §, add, S. cor,
ev edee V*.

patos, xptya 8.
cov t. xp. S, A. V. Vercell. Ven. al. Compl. -

taakea A.apr.man, ont at kar, S.
opnvvopevev V*, al. opvu-
evom. S.A. V4.C. al. eAenuaw S.

xparos S*. Se om. V4.

xe. 9-]

THE BOOK OF WISDOM.

91

4 dix est immortulitatis. Non
enim in errorem induxit nos
hominum malae artis excogi-
tatio, nec umbra picturae labor
sine fructu, effigies sculpta per

5 varios colores, cujus aspectus
insensato dat concupiscentiam,
et diligit mortuae imaginis ef-

6 figiem sine anima. Malorum
amatores digni sunt qui spem
habeant in talibus, et qui faciunt
illos, et qui diligunt, et qui co-

7lunt. Sed et figulus mollem
terram premens laboriose fingit
ad usus nostros unumquodque
vas, et de eodem luto fingit
quae munda sunt in usum vasa,
et similiter quae his sunt con-
traria; horum autem vasorum

+ quis sit usus, judex est figulus.

8 Et cum labore vano deum fingit
de eodem luto, ille qui paulo
ante de terra factus fuerat, et
post pusillum reducit se unde
_ acceptus est, repetitus animae

9 debitum quam habebat. Sed
cura est illi, non quia labora-

4 ovre yap émAdyncey Huas av-
Opdrwv Kaxdrexvos éxlvota,
ovde oxiaypdgpwy aévos dxap-
Tos,
eldos omwbey xpopact dinA-
Aaypévous*
5 Ov ois appom eis dpebw
EpxeTat,
mo0e Te vexpas elxdvos eldos
aarvovp.
6 xaxGv épactal a&ftol re Tovov-
tov edrliwr,
kat of dp@vtes Kal of tobodvres
kal of ceBdopevor.
7 kal yap Kepapeds Gmadhy yhv
OrtBav emlyoy Gor,
mAdooet mpos brnpectay uav
év &xacror,
GAN’ éx Tod abrod anAod dve-
mAdoato
Ta Te TGV KabapGy épywy dodAa
oxen,
v4 te évaytia, tdv0’ Spolws*
totrwy be éxarépou tis Exdaotou
early 7) xpijots,
Kpitns 6 mdoupyéds.
8 Kal kaxduoxOos Oedv pdratov
éx Tod abrot mAdoce TNdOd,
ds mpd puxpod ex ys yevynbels
per dAlyov mopeverar e& Fis
eAjpOn,
TO Tis Woxijs amaitnOels xpéos.
9 GAN gory aite pportis odx
Ort péAAee kduvery,

4 immortality. For neither did
the mischievous invention of
men deceive us, nor an image
spotted with divers colours, the

5 painter’s fruitless labour; The
sight whereof enticeth fools to

lust after it’, and so they desire: Oe
the form of a dead image, thats peo

6 hath no breath. Both they that”
make them, they that desire
them, and they that worship
them, are lovers of evil things,
and are worthy to have such

7 things to trust upon. For the
potter, tempering soft earth,
fashioneth every vessel with
much labour for our service :
yea, of the same clay he maketh
both the vessels that serve for
clean uses, and likewise also all
such as serve to the contrary: but
what is the use of either sort,
the potter himself is the judge.

8 And employing his labours
lewdly, he maketh a vain god
of the same clay, even he which
a little before was made of
earth himself, and within a
little while after returneth to
the same, out of the which
he was taken, when his life
which was lent him shall be

9 demanded. Notwithstanding
his care is, not that he shall

4. ovde yap 106. 261.
Aaypevar S. BinAAaypevois S*. et caet.

opef S. A. C. Ven. Compl. al. Vulg. Syr. Arm. Ar.

ev om. V. Ven. add. S. A. C. al. Compl.
tepow C. exarepwy 253. erepow S. 106.
yernbas C.V.

ovre ox. 157. 248. Ald. al.

exaoros Ven.
erepou S*, Ven. Ald.
mopevoera 55.157. al. Compl.

oxoypad. S?. 296. Ald.
5. ov 9 S*. 55. 254.
ovedos V. model re.
mwavta A. S.
n xp. S. om. 7.
eAnupén A. 8. C.

omvobev 8. Ven.
appor. S, A. (1%) 55.106. al. Vulg. agpoow V. C. Ven. S*. al.
moOara C. Ven.
C. om. ta re evayria avd" op.
8. 0 waxop. 157.

omdobey S*. et caet. Bind-

ayvouv A, 7. ex0\Bow 157.
exarepou V. A. exa-

mAagoe €x Tov avrov A,

N2

+ Pee pe oe
ies Ap

1 Or, be
sick, or, die,

2 Gr. life,

$ Or, So.

92

THE BOOK OF WISDOM.

[xv. 10

10

I

~

12

13

14

have much labour’, nor that his
life is short: but striveth to
excel goldsmiths and _silver-
smiths, and endeavoureth to do
like the workers in brass, and
counteth it his glory to make
counterfeit things. His heart
is ashes, his hope is more vile
than earth, and his life of less
value than clay: Forasmuch as
he knew not his Maker, and
him that inspired into him an
active soul, and breathed in a
But they counted

our life a pastime, and our time?

living spirit.

here a market for gain: for, say
they, we must be getting every
way, though it be by evil means.
For® this man, that of earthly
matter maketh brittle vessels and
graven images, knoweth himself
to offend above all others. And
all the enemies of thy people,
that hold them in subjection, are

most foolish, and are more

Io

Il

13

14

ove’ bri Bpaxvredt Blov éxet,

GAN dyrepelderar pev xpvo-
ovpyois Kai dpyvpoxédors,

XaAKomAdoTas TE juys€tTaL,

kal d6éay tyeirar Ste KlBdindra
TAdooEL.

a7od0s 7) Kapdla avrod,

kal yijs edredcotépa 7) eAmils
avrod,

mdod te arysdrepos 6 Blos
avroo

tt Hyvdnoe Tov TAdTaYTA ad-
Tov,

kal tov éunvedcavta ato
Woxjy évepyodcar,

kal eudvojoavta mvedpa Cw-
TUKOD"

GAN edoyloavto Talyyiov evar
riy Conv hpov

kal tov Blov mavnyupiopov
emiKepoi®

delv ydp now 6Oev 57) Kay ex
Kaxod tropiceww.

otros yap Tapa maytas older
éru duaprdver,

tAns yeddovs eVOpavora oKxevy
kal yAunta Snuoupyav.

maytes 8 addpovéotator kal
Tadaves trtp oxi vy-
arlov,

of éxy@pol rod Aaod cov Karta-
duvaorevoavres aiTov’

10

I

~

12

13

14

turus est, nec quoniam brevis
illi vita est, sed concertatur auri-
ficibus et argentariis; sed et
aerarios imitatur, et gloriam -
praefert, quoniam res superva-
cuas fingit. Cinis est enim cor
ejus, et terra supervacua spes
illius, et Into vilior vita ejus;
quoniam ignoravit qui se finxit,
et qui inspiravit illi animam quae —
operatur, et qui insufflavit ei
spiritum vitalem. Sed et aesti-
maverunt lusum esse vitam nos-
tram, et conversationem vitae
compositam ad lucrum, et opor-
tere undecunque etiam ex malo
acquirere. Hie enim scit se
super omnes delinquere, qui ex
terrae materia fragilia vasa et
sculptilia fingit. Omnes enim é

insipientes, et infelices supra

modum animae superbi, sunt

inimici populi tui, et impe-

€Am, avtov 157. 248, Compl.

9. xpvooupyois. apyupoupyos Ven.

Yuxnv C. 55. al. evpuanoarta S.
Arm. Ar.
55. al. bn ex C. xaxov 106, 248. 261.

14. mavres de S. V. Ven. al. Vulg. Syr Arm. Ar.

Arm. Ar, adpoveorepa S.C. 106. al. yuxnv vnmou V. Ven. S. al.
#arad. V. Ven. 105. al, S*,

avroy S*,

mrdooe.
11. nyvoe 261.

1

mpagoe OC. 157.

8. avros 261.296. ‘yap om. Ven.
mavtwy Se A. OC. 254. 296.

12. adda A.
edoyicato V+. S*.106.al, now V. Ven.8. al. Ar. gaow A. C. 157. al. Compl. Arm.

mayTws 253.

10. «apd. avrov 157. 248.
mdacayra 8, V. Ven. al, Vulg. Syr. Arm. oinoayra A. C. 55. al. Ar.
avrw mvevpa Ven. S*, Cl. 106. 261.

evtepa 8S. evreAcorepa S*,
as

ecoyavto V.S. A. C. Ven. Vulg, Syr.

o@ev 5n om. S. 5 war ex A.

evpacra S.A. C. Ven.157. evdpavora V. 55. al.
appoveorara V, Ven, A.al, Vulg. Syr.
Yuxas vymiow A, C, 248. 296. Compl.

Yuxas om. 55. 254. oF

ia

THE BOOK OF WISDOM, —

93

15 rantes illi; quoniam omnia idola
nationum deos aestimaverunt,
quibus neque oculorum usus est
ad videndum, neque nares ad
percipiendum spiritum, neque
aures ad audiendum, neque digiti
manuum ad tractandum, sed et
pedes eorum pigri ad ambu-

16 landum. Homo enim fecit il-
los ; et qui spiritum mutuatus
est, is finxit illos. Nemo enim

‘sibi similem homo poterit deum

17 fingere.

lis, mortuum fingit manibus

Cum enim sit morta-

iniquis. Melior enim est ipse
his quos colit, quia ipse quidem
vixit, cum esset mortalis, illi
18 autem nunquam. Sed et ani-
malia miserrima colunt ; insen-
sata enim comparata his, illis
ig sunt deteriora. Sed nec as-
pectu aliquis ex his animalibus
bona potest conspicere; effuge-
runt autem Dei laudem et bene-

dictionem ejus.

15 Ott Kal mavTa Ta eldwda Tov

edvav edoyloavro Oeods,

ols otre dpydrwv xpijots els
Spaciy,

ovre pives els ovvoAKiy dépos,

ovre ta axoveww,

ore ddxtvAo xeipav els Wn-
Aagnow,

kal of mddes atréy
mpos éniBacw.

16 GvOpwros yap énolnoey adv-
tous.

Kal TO mvedua dedaveropévos
émhacev avtots.

ovdels yap aire Spor dy-
Opwtros loxter TAdoat Oedv"

17 Ontos BF dp vexpov épydcerat
-xepoly dvdpors*

Kpeltrwy yap éot. Tév oeBac-
parov,

av dy abros pev Elnoer,
éxeiva 8% ovd€émore.

18 cal Ta (Ga BF TA exOoTa cé-
Bovrat

dvola yap ovyxpwopeva tov
Gddwv éotl xelpova.

19 ovd cov émimobjoa as év
Gov dye Kara tryxd-
vet,

exmépevye 8 Kal roy Tod Ocod
€matvov Kal tiv evdroylav
avToo.

2 \
apyot

15 miserable than very babes. For
they counted all the idols of the
heathen to be gods: which nei-
ther have the use of eyes to see,

nor noses to draw breath 4, nor! Or, wir,

ears to hear, nor fingers of hands
to handle; and as for their feet,
For man
made them, and he that bor-
rowed his own spirit fashioned
them: but no man can make a
17 god like unto himself. For being
mortal, he worketh a dead thing
with wicked hands: for he him-
self is better than the things
which he worshippeth: whereas

16 they are slow to go.

he lived once, but they never.

18 Yea, they worshipped those
beasts also that are most hate-
ful: for being compared toge-
ther, some are worse than others.

19 Neither are they beautiful, so
much as to be desired in respect
of beasts: but they went with-
out the praise of God and his
blessing.

15. 67 «al mavra.

Xpnoeas S, 261. — els Spar.

wa: om. A. C, al. Compl. Vulg.
es om. C,

paves 8. 16. dedavercpevos V.

7a ebwda A. S.C. V. Ven. al.
dedancopevos A. V4. C. 8%.

7a om. V*. al. os ovde 55.157. 254.

dedaricpevoy 8,

airg. eavrw Ven. aitG Syoov dvOpwmos. avtwy oor. avOpwmos (avOpumy 55.254. avOpwnas 253. avOpwmov 246.) 248. Compl. al.

avOpormois opoov avOpwmrov 106. 261.
toxvet tAacat Geo S*.
av? ov S, av om. 157. 253.

avOpwmay opoov iwxve A?,
17. xpiooow A. O.

auros pev yap 157.

kpacov S. kpeacov 261.

avOpamev maca Geoy opoov ioxve S.
Kpartov V.
18. ex@iora S. dvoa ed. Sixt. et Mai. Ald, Compl.

auTay opoov avOpamos
ceBnpatov A. avrou ov V. caet.

THE BOOK OF WISDOM.

CHAPTER XVI.

1 Therefore by the like were they
punished worthily, and by the
multitude of beasts tormented.

2 Instead of which punishment,
dealing graciously with thine
own people, thou preparedst for
them meat of a strange taste,
even quails to stir up their ap-

3 petite; To the end that they,
desiring food, might for the ugly
sight of the beasts sent among
them loathe even that, which
they must needs desire: but
these, suffering penury for a
short space, might be made
partakers of a strange taste.

4 For it was requisite, that upon
them exercising tyranny should
come penury, which they could
not avoid: but to these it
should only be shewed how
their enemies were tormented.

_s For when the horrible fierceness
of beasts came upon these ', and
they perished with the stings of
crooked serpents, thy wrath

KE®AAAION I>’.

1 Ata Tobro 80 dpolwy éxodd-
cOnoav dakias, .
kat 81a mAnOovs Kvwdddrdwv

éBacavicOncar.
2 vO is KoAdoews evepyeTnoas
Tov Aady cov,
els emOvplav dpébews Fevynv
yevou,
Tpopiy
pajtpav,
3 Wa eéxeivor pev éemOvpodvtes
Tpopnr,
bia thy €ldéxOevay TOy éenaz-
eoTadpévov
kal thy dvaykatay dpeéw azo-
oTpépwrtat,
otro. b& én dAlyov évdecis
yevopevor
kal Levys petdoxwor yedvoews.
4 de. yap éxelvois wey anapalrn-
tov évderay émedOeiv Tupav-
votot, ,
tovros 6& pdvoy detxOjvat
mGs of éxyOpol airay éBa-
caviCovro.
5Kal yap Gre avrois devds
é7HArAGe Onplwy Ovpos,
djypaol te cKodiGy drepbel-
povto dewr,
od péxpt TéAovs Euerver 7) dpyn
cov

Hroluacas dptvyo-

CAPUT XVI.

1 Propter haec et per his similia
passi sunt digne tormenta, et —
per multitudinem bestiarum ex- -

2 terminati sunt. Pro quibus
tormentis bene disposuisti popu-
lum tuum, quibus dedisti con-
cupiscentiam delectamenti sui
novum saporem, escam parans

3 eis ortygometram ; ut illi qui-
dem concupiscentes escam prop-
ter ea quae illis ostensa et
missa sunt, etiam a necessaria
concupiscentia averterentur. Hi
autem in brevi inopes facti no-

4 vam gustayerunt escam. Opor-
tebat enim illis sine excusatione

quidem supervenire interitum

exercentibus tyrannidem; his

autem tantum ostendere quem- —

admodum inimici eorum exter-

3 minabantur. Etenim cum illis
supervenit saeva bestiarum ira,

morsibus perversorum colubro-

XVI. 2. evnpyernoey 8. evnpyernoay S*.

Ald. 3. rpopns S. Ven. al.

eunpyeTnaas 253.

os es A, 55. 248 Vulg.
edexdecay O. 55. Field. Ap. Fr. Mai. Reusch. Tisch. &:x@ecayS. &:y@ncav Ven. dexPecay

yevoens S, yevoew S*, rpogns 106.

A. V.68. al. Compl. Ald. Vulg. Ar. Arm. etx @e:cay tow ewan. Vercell. emecradpevoy 55. ameotadpevav 157. emamoorpepovrar C.

avra de V. Ven.
5. epOepovto S, kepGerpovro S*,

ovra de S. A. C. al. Compl.

en’ odvyw 248, Compl.

Her’ odvyov 106. yevopevon 106, 261.

4. per om. V*.

—XVI. 12.]

THE BOOK OF WISDOM.

95

6 rum exterminabantur. Sed non
in perpetuum ira tua permansit,
[6] sed ad correptionem in brevi
turbati sunt, signum habentes
salutis ad commemorationem

7 mandati legis tuae. Qui enim
conversus est, non per hoc quod
videbat sanabatur, sed per te

8 omnium salvatorem; in hoc
autem ostendisti inimicis nostris,
quia tu es qui liberas ab omni

9 malo. Tos enim locustarum

et muscarum occiderunt morsus,

et non est inventa sanitas ani-
mae illorum, quia digni erant
ab hujuscemodi exterminari.

10 Filios autem tuos nec draconum

venenatorum vicerunt dentes ;
misericordia enim tua adveniens

11 sanabat illos. In memoria enim

sermonum tuorum examinaban-
tur, et velociter salvabantur, ne
in altam incidentes oblivionem,
non possent tuo uti adjutorio.

12 Htenim neque herba, neque ma-

lagma sanavit eos, sed tuus,

Domine, sermo, qui sanat omnia.

6 els vovdeclay 8% mpds dAlyov
érapdxOnoar,
otpBodrov éxovtes cwrtnplas,
els dvdpynow évToAjs vopov
cov.
6 yap ésiotpagels od 81a 7d
Oewpotpevoy éodero,
GAG bia oe Tov TavTwY ow-
Thpa.
8 kal év TovrT@ be Exeicas Tos
exOpovs nuar,
Gru od ef 6 pudpevos ex TavTds
KaKod.
9 ods pev yap axpldwv Kal puidv
aréxrewe dijypara,
kal odx ebpéOn taya tH Wox7
avTév,

~

ért Gio. Foav tnd TowdtTwv
Kovac Ojvat*
10 Tovs b& viods cov ode loBdAwy
dpaxdvtwr évixnoay dddvtes,
TO €Xeos ydp cov dvtimaphAde
"kal ldeato abrots.
11 els yap badéurvnow Toy Aoylwv
cov évexevtplCorto,
kat d£€ws dieca(ovro, va pi}
eis Babeiay éumecdvtes dij-
Onv
aneplomacto. yevwvrat Tis ois
evepyectas.
12 Kal yap ovre Bordyn ovre pd-
Aaypa Cepdrevoer adrors,
GAAG 6 ods, Kupie, Adyos 6
mavra lépevos.

6 endured not for ever: But they
were troubled for a small sea-
son, that they might be ad-
monished, having a sign of sal-
vation, to put them in remem-
brance of the commandment of

7 thy law. For he that turned
himself toward it was not saved
by the thing that he saw, but
by thee, that art the Saviour

8 of all. And in this thou madest
thine enemies confess, that it is
thou who deliverest from all

gevil: For them the bitings
of grasshoppers and flies killed,
neither was there found any
remedy for their life: for they
were worthy to be punished by

ro such. But thy sons not the
very teeth of venomous dragons
overcame: for thy mercy was
ever by them, and healed them.

For they were pricked’, that Gr. stung.

they should remember thy

words ; and were quickly saved,

that not falling into deep for-

getfulness, they might be con-
tinually mindful of* thy good- 4 Or, never

12 ness. For it was neither herb, /om.
nor mollifying plaister, that re-
stored them to health: but thy
word, O Lord, which healeth

I

6. erapaxén S'. erapaxOnoayr S*.
Ald. 8. €xOp. govS, €. quo S*.
Syyware 261. Ald. toovrar.
106.261. avrimapnyev Ven. 253.
wa py es Bad, om S, add. S. cor.

ovpBovdoy S. A. Ven. Ald.
9. yap om. S!. add. S*.

ToovTwy 82,
taro 8. Ven. 253.

amepisraro Ven. 253.

Touro S.

10. tous 5¢ SovAous Ven,
11. Aoywy cov 106, 261.
12. 0 Aoyos o S,

ovpBodor V. Fr. Field.
puov 106.157. Ald. amexrevay 157.
5pax. woBorAwy Ven.
eveevtpCovro A. C. (2)

mavtas A. 55. al.

vopov A‘ 248. 296. gov om. 8. 106.
SnuataS. dyypara S*.
covyapS. xupe add.

dgéws. evOews Ven.

idpevos, Svvapevos S*,

96

pried ne

THE BOOK OF WISDOM.

ee aes tr " ‘ a _
; aie ee D. , . i, wea > . is
A tegen Or

13 all things. For thou hast power
of life and death: thou leadest
to the gates of hell, and bringest

14 up again. A man indeed kill-
eth through his malice: and the
spirit, when it is gone forth,
returneth not ; neither the soul

15 received up cometh again. But
it is not possible to escape thine

16 hand. For the ungodly, that
denied to know thee,
scourged by the strength of

were

thine arm: with strange rains,
hails, and showers, were they
persecuted, that they could not
avoid, and through fire were
17 they consumed. For, which is
most to be wondered at, the fire
had more force in the water,
that quencheth all things: for
the world fighteth for the right-
18 eous. For sometime the flame
was mitigated, that it might not
burn up the beasts that were
sent against the ungodly; but
themselves might see and per-
ceive that they were persecuted
with the judgment of God.
19 And at another time it burneth
even in the midst of water above

13 ov yap (wis kal Oavdrov e£ov-

ciay éxets,
kal xatdyets els mUAas Gdov
kal dpdyets.

14 GvOpwros b& amoxrévves pev TH
kaka adrod,

eEeAOdv Se Tredua ovK dva-
oTpepet,

ovdse dvadver Woxry Tapady-
pbcioav.

15 THY 8& ony xeElpa gvyeiv
adtvardy éotwy.

16 dpvovpevor yap oe eld€vat aoe-
Bets

éy loyvi Bpaxlovds cov éuac-
TiyéOnoar,

ێvois terois Kal xaddCats Kal
6uBpors Sioxdpevor amapai-
THTOLS

kal. mupt KatavadioKkdpuevot.

17 TO yap mapado€érarov, év Te
mdavra oBevvivte Bdati TAci-
ov évipyet TO Top"

tméppaxos yap 6 Kécpos éoti
dixalwv.

18 ToTe pev yap huepodro Pprdé,

tva pr xarapréfy ra én” doe-
Beis ameotadpéva (Ga,

GAN abrol BArێmortes wow
6rt Ocod xploer edadvvov-

Tat"

‘1g more 88 Kal peragi ddaros
trép thy mupds ddvayw
préyet,

13 Tu es enim, Domine, qui vitae —
et mortis habes potestatem, et
deducis ad portas mortis, et re-

14 ducis. Homo autem occidit —

quidem per malitiam, et cum 4

exierit spiritus, non revertetur, —
nec revocabit animam quae re-
15 cepta est; sed tuam manum
16 effugere impossibile est. Ne-
gantes enim te nosse impii, per
fortitudinem brachii tui flagel-
lati sunt ; novis aquis, et grandi-
nibus, et pluviis persecutionem
passi, et per ignem consumti.
17 Quod enim mirabile erat, in
aqua, quae omnia extinguit,
plus ignis valebat ; vindex est
18 enim orbis justorum. Quodam
enim tempore mansuetabatur
ignis, ne comburerentur quae
ad impios missa erant animalia,
sed ut ipsi videntes scirent quo-
niam Dei judicio patiuntur per-
19 secutionem. Et quodam tem-
pore in aqua supra virtutem ignis

13. was (wns war 106, 261.
106,261. amoxren tn kamaS.
mapaAnyupbacay A.S. C.

Compl. 17. ra wayta S.
npepovro S?, eraneorahpeva Ven.
add’ wa S*. ot BAewovres Ven.

exes kupre 106, 261.

15. expvyew 157.
oBevvvovrt 106. 261.
amoorakevTa 157.

xpicet Bou C, 248. Compl.

anooredAopeva 106,
€Aavvovra A.

adov mudas Ven. mvdas om, 106, 261.
anoxtevn Ven. amoxrever 106. al. Ald. amoxreve: Compl. avrov Ven.
16. «at ante ofp. om. 106, 261.
trcov S. eotwv o Koop, S, 106, 296.
(wa om. S. add. S*.
19. tnv Tou mupos 106. 261.

14. avOpmmos pev 8S. pev yap
To ante mvevya add, S?,
anaperntws A. amapaitntws 157. 248.

Siwarors A. 18. expepovro V". S.
adda Baderovres S,

___-_—exardescebat undique, ut ini- ta ddlkov yijs yevijpara KaTa- the power of fire, that it might
i quae terrae nationem extermi- pbelpn. ; ‘ destroy the fruits of an unjust
4 s eS San 20 v0 Sv dyyédwv rpophy éye- | 20 land. Instead whereof thou
20 naret. os b: 8 pucas Tov adv cov, . feddest thine own people with
a: ae nutrivisti populum tuum, kal Erouor dprov avrois da angels’ food, and didst send
a et paratum panem de caelo ae Soke hinges them from heaven bread pre-
> . praestitisti illis sine labore, ead ieee ee a pared without their labour, able
. mpos Tacay dpudviov yedow. : :
z omne delectamentum in se ha- | 4, 5 yy yap ixdoracts cov Thy to content every man’s delight,
bentem, et omnis saporis suavi- oly ydvuxirnta mpos Tékva and agreeing to every taste.
a1 tatem. Substantia enim tua _evepdnice, as For thy enstenance* poten pts I
; Siiinaees' teens’ ahaa ik filion Th 5€ Tod mpooepopevov ém- thy arene unto thy ape a
if d Oupla danperor, and serving to the appetite of
; aren seeentetet, et deoreniens mpos 6 tis €BovAero perekip- the eater, tempered itself? to? Or, was
4 uniuscujusque voluntati, ad quod PaTOy 22 every man’s liking, But snow

- quisque volebat convertebatur. | 2? Xv 38 kal pee oné- and ice endured the fire, and
et tae eet melted not, that they might

3h aeaaeene seer yreae. Ore COU Be EC: know that fire burning in the

vim ignis, et non tabescebant, OpSv xapzods xarépberpe : ae :
: : roe Co tcod hail, and sparkling in the rain,
* ut scirent quoniam fructus ini- Tip preyopevor, fa, 2
z é <F év rh xadd¢n xat év rots derois did destroy the fruits of the
BS wmicorum exterminabet ignis d:actpdzrop, 23 enemies. But this again did
3 ardens in grandine et pluvia | 23 rofro 8% wdAw, tva tpapdor even forget his own strength,
2 23 coruscans. Hic autem iterum dfkatot, that the righteous might be
ut nutrirentur justi, etiam suae kal rijs ldlas émdedjoOa dv- 24 nourished. For the creature

statis a8 vdapews.
Peet Online coh Cremorne: } yap xtiows cor TS Toujoarte

enim tibi Factori deserviens, dmnperodca

SESE a eee ae émretverae els xddaow KaTa
Tév ddikwr,

that serveth thee, who art- the
Maker, increaseth his strength
against the unrighteous for their
punishment, and abateth his

19.. yevnyata C.V. Siagbepy V.68. al. xarapGepn A.S. Ven. 55. al. xatrapOape C. xarapbapy 254. 20. aprov
am’ ovpavov mapecxes avros A. S.C. (?) 55. 106. al. A.B. E.H. Par. aprov ef Ven. mapéoxes. emenyas V. 248. Compl. —_axo-
matos V.8.C.Ven. axomacrws A.106. al. pos racay 73. 248. Compl. scxvuvcay Ven. 106. pos ante mac. app. om. 106. 261.
wat ante mposom. 155. apponay S, 21. govom.C. 55. avrov 248. mpos rex. yAv.S. Ven. 51. al, evepanter S. A.
evepavicey Ven. 155. mpos 7. evep. yA. A. 155. al. Compl. em. emmoSwv xat vrnp.155. peTexpivaro St. 22. umepeve A.
ope S*. Pro exOpav vow A. = pdeyov S. Ven.155. al. Trois. — Cevars S?. 23, de makw A.C. 106. al. Se om. S.
wah 8 V. Ven. al. emAeAnoda V. Ven. 68. 261. emAeAnora: A, S. C. 55. al. Compl. 24. woincavrt ra wavra 248, Compl.
_—- mongayri avrov C. as ce V, Ven. 68. 296. em co A.S.C. 55. al. Compl. em oe 155. 284. 261.

°

pe CS EAC

versus injustos, et lenior fit ad kal dvtera els edepyectav bntp strength for the benefit of such
_ benefaciendum pro his qui in te tépv els ot TmeToOdTwr. as put their trust in thee, -

ek

Ia OMe Meee

Ci

Pir ty Klee Te ieee 2 ae

_--

=

a3

98

THE BOOK OF WISDOM.

25 Therefore even then was it al-

tered into all fashions’, and

was obedient to thy grace, that.

nourisheth all things, according
to the desire of them that had
26 need*; That thy children, O
Lord, whom thou lovest, might
know, that it is not the growing
of fruits that nourisheth man:
but that it is thy word, which
preserveth them that put their
27 trust in thee. For that which
was not destroyed of the fire,
being warmed with a little sun-
28 beam, soon melted away: That
it might be known, that we
must prevent the sun to give
thee thanks, and at the day-
ag spring pray unto thee. For the
hope of the unthankful shall
melt away as the winter’s hoar
frost, and shall run away as un-
profit le water.

CHAPTER XVII.
1 For great are thy judgments,
and cannot be expressed : there-

fore unnurtured souls* have

25 dua Todro Kal tére els mdvTa

peraddevopern

TH Tavrotpdpy cov dwped b7n-
péret

mpos Thy Tév Seoueveov 9édn-
ow,

26 va pddwov of viol cov, ods
jydmnoas, Kipie,

rt odx al yevéoers TGV KapTOv
tpépovow dvOpwrov,

GANG 70 pid cov Tods ool TC-
tevovtas d.arnpel.

27 TO yap bmd Tupds pi) pOetpd-
evo

GmdGs tb7d Bpaxelas axrivos
HAlov Oepyayduevoy ern-
KETO,

28 Stws yrwortdy i Ste det POd-
vew Tov fAvoy én’ edxapic-
tlay cov,

kal mpos dvatodiy gatos év-
TVYXAVELW TOL.

29 dxaplorov yap édmls ws xet-

pépios maxyn Takijoerat,
kal punocerar as twp axpyo-
Tov.

KE®AAAION IZ’.

1 Meydda ydp cov ai xpices
Kal dvodujynrou

dua todro amaldevro. yoxat
érAavnOnoar.

in omnia transfigurata omnium
nutrici gratiae tuae deserviebat,
ad voluntatem eorum qui a te
26 desiderabant ; ut scirent filii tui
quos dilexisti, Domine, quo-
niam non nativitatis fructus a
pascunt homines, sed sermo —
tuus hos qui in te crediderint
27 conservat. Quod enim ab igne —
non poterat exterminari, statin 3
ab exiguo radio solis caletacha 4
28 tabescebat; ut notum omnibus a
esset quoniam oportet praeve-
nire solem ad benedictionem — :
tuam, et ad ortum lhicis te ; a
29 adorare. Ingrati enim spes 3
tanquam hibernalis glacies ta- a
bescet, et disperiet wee agus

supervacua.

CAPUT XVII.
1 Magna sunt enim judicia toa, a
Domine, et inenarrabilia verba_

tua: propter hoe indieciplinalan a a

a

25. es mavra om. S, . peradAevopern n yn 253. 106. SwpaaS, seopevoy gov Ven. 55.8. Vulg. Syr. 26. paGovewO,
yeveces Tov avOp A. extpep 157. Tov avOpwmoy Ven. 106. 261.8%. morevoavras Ven. 253. Vulg. 27. ppom. 8.
SiapOeipopevoy S. 28. ywworoy nv V. sapbavy S. da pOavey S*. pOavvew A.C. evxapioria 106, 261. mo
avaroAns tov pwros S?, 29. axaporow 155. wowep 106. 261. xepepon S. xmepwn A. xepepos SV. XVIL 1
a Kpiors 8,

a
“=

2 animae errayerunt. Dum enim
persuasum habent iniqui posse
dominari nationi sanctae, vin-
culis tenebrarum et longae noc-
tis compediti, inclusi sub tectis,
fugitivi perpetuae providentiae

3 jacuerunt. Et dum putant se
latere in obscuris peccatis, tene-
broso oblivionis velamento dis-

. persi sunt, paventes horrende,
et cum admiratione nimia per-

4 turbati. Neque enim quae con-
tinebat illos spelunca sine ti-
more custodiebat, quoniam soni-
tus descendens perturbabat il-
los, et personae tristes illis appa-
rentes pavorem illis praestabant.

5 Et ignis quidem nulla vis poterat
illis lumen praebere, nec side-
rum limpidae flammae illuminare
poterant illam noctem horren-

6dam. Apparebat autem illis
subitaneus ignis, timore plenus ;
et timore perculsi illius quae
non videbatur faciei aestimabant
deteriora esse quae videbantur ;

7 et magicae artis appositi erant

THE BOOK OF WISDOM.

2 Umewngpdres yap xatadvvact-
eve €Ovos Gyvov dvopor,
déopto. oxdTovs Kal paxpas
TedHTaL VvUKTOS,
kataxAeiobévres dpdois, pry-
ddes Tis alwvlov mpovolas
EKELTO.
3 AavOdvew yap voplCovres ent
kpupatois d&uaptipacwy,
adeyyet ANOns mapaxaddppare
éoxopricOncar,
OapBovpevor dervGs Kad ivddd-
pacw éxtapaccdpevot.
40v88 yap 6 Karéxwv abtods
poxos apdBovs dreptraocer,
xo 8& Katapdocortes adrovs
TEPLEKOUTIOUY,
kal gdopara dpwedyrows Ka-
tpi mpordmos évepavi-
(ero.

5 Kal mupos pev ovdeula Bla ka-

tloyve pwrtie,

ovre Gotpwy éxrautpor prdyes
katavydew wtreyevoy Thy
otuyvny éxelyny voxta.

6 bealvero 8 airois pdvov ad-
ToudtTn Tupa pdBov mAr-
pns,

éxderpatovpevor 5 Tis pr Oew-
povperns exelyns dyews,
hyobvto xelpw Ta BreTSpueva.

7 payixhs 8& eéunalypata xaré-
Keto TEXYNS,

2erred. For when unrighteous
men thought to oppress the holy
nation ; they being shut up in

their houses’, the prisoners oft Or. under

darkness, and fettered with the
bonds of a long night, lay

[there] exiled? from the eternal? Or,

3 providence. For while they
supposed to lie hid in their
secret. sins, they were scattered

under * a dark veil of forgetful-* Or, in.

ness, being horribly astonished,
and troubled with [strange] ap-

4 paritions*. For neither might +9, sights.

the corner that held them keep
them from fear: but noises [as
of waters] falling down sounded
about them, and sad visions
appeared unto them with heavy
5 countenances. No power of the
fire might give them light :
neither could the bright flames
of the stars endure to lighten
6 that horrible night. Only there
appeared unto them a fire ©
kindled of itself, very dreadful :
for being much terrified, they
thought the things which they
saw to be worse than the sight
7 they saw not. As for the illu-
sions of art magick, they were

2. ewadnpores C. avopov Seqmos S. avopor decpior S*,
Compl. Vulg. Syr. Ar. Arm. d:ecxopmabycar S.
4. potxos S. puyxosS.cor. puOosA. apoBws V.S. 68. 296. apoBous A. C. Ven. 55. al. Compl.

3. xpugios Ven.
ecxorioOnoay A.C. 55. al. B. C. H. Par.

Anén C.

ecxopmo6noay V. Ven. 68. al.
ev woadpacw Tapaccopevor 106. 261.
Biepudatrrey A.C. dex%rapac-

corres (sic) V. (A.C. Ven.al.) 38 exrapaccovres V". 55. 253.254. Tapaccovres S, 106.261. xarepyS. xarndnS*. Kxarnpect Ven.

5. gwrey C.(2) da rpaw.
wrnpasS. exderp, de V. al.
7a pn Bdreropeva 106. 261.

mupoow 155. A. Par.
7eS. A. Ven.al. per C. js. ris Ven.
7. epweypata S. xatexwro A. Karexewro 157. 254. 296. 248.

mupoyeves add. S*,

karayavley S. xaravyafer S*.
pn om. A, 106, 261.

8. povos 157.
Tos Oewpoupevots exewwors 261,

02

2 Or,

put down, and their vaunting in
wisdom was reproved with dis-

8 grace. For they, that promised
to drive away terrors and trou-
bles from a sick soul, were sick
themselves of fear, worthy to
9 be laughed at. For though no
terrible thing did fear them ;
yet being scared with beasts
that passed by, and hissing of
ro serpents, They died for fear,
denying that they saw * the air,
which could of no side be
11 avoided. For wickedness, con-
demned by her own witness, is
very timorous, and being pressed
with conscience, always fore-
12 casteth grievous things. For
fear is nothing else but a be-
traying of the succours which
13 reason offereth. And the ex-
pectation from within, being
less, counteth the ignorance
more than the cause which
14 bringeth the torment. But they
sleeping the same sleep that
night, which was indeed in-
tolerable?, and which came
upon them out of the bottoms
“15 of inevitable hell, Were partly
vexed with monstrous appari-
tions, and partly fainted, their

kal tis émt dpovnre. adaco-
velas édeyxos epvSproros.
8 of yap tmoxvotpevor de(uata

kal rapaxas ameAadvew yo-

Xijs vooovons, as
obro. KatayéAacTov evAdBeav
évdcoup.

9 kal ydp el pdtv adrods Tapa-
xXGdes epdBet,
kvwdddrwv Tapddots Kal EpreTav
cupicpois — exvewoBnyévot,
10 . d:6AAvvTO evTpopot
kal Tov pndapdbev cevkrov
dépa mpoodely dapvodpevot.
11 beAdv yap ldlws tovnpla pap-
Tupel Karadixacowevn,
del 5& mpocelAnpe TA YadreTa
ovvexopérn TH cvverdjoet.
12 ovfev ydp ear. pdBos ee pry
mpodocla Tav amd Aoyiopod
BonOnudrwy
13 €vdobev d& odoa FTTwY 7 Tpoc-
doxla
mAclova doylCerau thy ayvoray
Tis Tapexovons tiv Bdoa-
voy airtas.
bt rhv ddvvarov drtws
vixta
kal e€ ddvvdrov Gdov prxdv
ered Oodcav
Tov advrov brvov Koiuwspevot,
15 TA Mey Tépaci jAavvovto pav-
Tacpdtwv,

¢
14 ob

13 [14] Illi autem qui impotentem

derisus, et sapientiae gloriae
8 correptio cum contumelia. Ti
enim qui promittebant timores”

ab anima languente, hi cum
derisu pleni timore languebant. : : s
9 Nam etsi nihil illos ex monstris
perturbabat, transitu animalium _
et serpentium sibillatione com-
moti, [10] tremebundi peribant, a
et aérem, quem nulla ratione —
quis effugere posset, negantes se 7
10 videre, [11] Cum sit enim timida
nequitia, dat testimonium con-

demnationis ; semper enim prae-
sumit saeva, perturbata consci- _
entia. [12] Nihil enim est timor
nisi proditio cogitationis auxili- =

-

12 orum. [13] Et dum ab intus
minor est expectatio, majorem
computat inscientiam ejus cau-
sae, de qua tormentum praestat,

vere noctem, et ab infimis, et ab
altissimis inferis supervenientem,
eundem somnum dormientes,
14 [ts] aliquando monstrorum ex-
agitabantur timore, aliquando

7. empepopervns ppovnge arafona S, ppov. adcafomas S*. A. C. Vi.
evdofiay S.
excecoBnueva V. CO. 8. Ven, al.
10. ev tpopy C, Kar To wd. S. Ka Tov S*. apeveroy S, a eras. pr. man. mposidiy S.

Tapaxds. KxatapxasS. tapaxas S*,
ovpiopos S. A. C. Compl.

Compl. S*.
12. ovdey V.al. ovdey ALS.C.
14. d5vvarou géov, advvataw 106, 261.

evrafray S*,
exoesoBiopevor 155.

paprupea V. Ven. al. Vulg.Syr. Ar. Arm. paprup A.S.55. Compl. al. aprupia C.
ovde A*, 106, 253.

mpodocia. mposdomaS,
15. nAavvero S. nAavyovro S*,

8. dara S. Srypata C. Sia PoBovs ra re wat Ven,
9. pndev Ven.
exnepoBnpevor A. 106.

Teparwdes Ven. S*, auprypos V. S*. al.
exmepoBovpevow 261.

yapom.C, hig
mposeAnpey S, mpoetAnpev S*.
13, avadoyiferat ayvoray S. Ven. 253.

11, dwov Ven.

r

:
‘
43

‘eee

eee

i ic

THE BOOK OF WISDOM.

101

animae deficiebant traductione ;
subitaneusenim illis et insperatus
15 timor supervenerat. [16] Deinde
si quisquam ex illis decidisset,
- 'custodiebatur in carcere sine fer-
16 ro reclusus. [17] Si enim rusticus
quis erat, aut pastor, aut agri
laborum operarius praeoccupatus
esset, ineffugibilem sustinebat
17 uecessitatem. Una enim catena
tenebrarum omnes erant colli-
' gati. [18] Sive spiritus sibilans,
aut inter spissos arborum ramos
avium sonus suavis, aut vis aquae
18 decurrentis nimium, [19] aut
sonus validus praecipitatarum
petrarum, aut ludentium ani-
malium cursus invisus, aut mu-
gientium valida bestiarum vox,
aut resonans de altissimis mon-
tibus echo, deficientes faciebant
19 illos prae timore. [20] Omnis
enim orbis terrarum limpido

illuminabatur lumine, et non

Ta 8& Tihs Woxis Tapedtovto
mpodocia*
alpvid.ios yap abrois xal axpoo-
ddxntos pdBos erexvOn.
16 €l otrws, bs SyzoT ovv jr,
éxel xatanintwv
éppoupeiro eis tiv daoldnpov
eipxtiy Kataxdeobels.
17 ere yap yewpyds iv Tis, 7) Tol-

pay,

} tév Kar épnulav épydrns
pdx Owr,

mpodnpbeis thy dvadduKTov

éuevev avayKny
pud yap advo oxdrovs TavTes
e5€0noav.
18 elre tvedpa ovpl (or,
i wept duirageis KAddovs dp-
véwy Hos evpeArs,
i} pvOuds datos opevouévov
Bla,
19 ) KTUTOs Gmnvis KaTappiTto-
pévev TeTpGr,

i) oKiptévtav (éeav dpdpos

abedpnros,
} Opvopévwr aanveotatwy On-
plov peri,
f} avravaxhwpérn éx KowAdTnTos
épéwy 7X®,
mapehucev adttovs éxpoBoivra.
20 GAos yap 6 Kéopos Aapmpe
kaTeAdureto purl,
kal dveutodlatos avvelxero

heart failing them: for a sudden i

fear, and not looked for, came
16 upon them. So then whosoever
there fell down was straitly
kept, shut up in a prison with-
17 out iron bars. For whether he
were husbandman, or shepherd,

or a labourer in the field, he‘or, desert.

was overtaken, and endured that
necessity, which could not be
avoided: for they were all bound
with one chain of darkness.
18 Whether it were a whistling
wind, or a melodious noise of
birds among the spreading
branches, or a pleasing fall of

1g water running violently, Or a

11,2
terrible? sound of stones cast * Or, :

down, or a running that could
not be seen of skipping beasts,
or a roaring voice of most
savage wild beasts, or a re-
bounding echo from the hollow
mountains; these things made
20 them to swoon for fear. For
the whole world shined with

impeditis operibus continebatur. Epyots* clear light, and none were hin-
15. epvidios S. ewexvO S. Ven. al. exnd\Oer V. al. eweAvOy 261. 17. yewpyos ms ny S 157.296. 17 ante mouuny

om. 8, add. S*, xar’ epnuasS, = mpoAnupOesS.A.C. SugadrnerovS.A. Sveadvrov106. epxewey Ven.al. -edenOnoav Ven.
18. d:acvpCov S. dca eras, pr. man. Tepe apdis xAadous S. appiragis S?, 7 opveow A. eppearns 254. eppedes 155.

19. xatapmropevew S. A.V. Onpiwy anny. S.
Ven. al. plur. Compl. Ald. wapeAvey A. 55. 248 Compl. mapeAucev V.S.

AapmpuveTa 155+

expoBovoa S*. 155.

amveoratos A. «oAoratow Tisch. Reusch 157. 251. Arm. «otAotnros V.S, A.

20. gwra S*. xare-

i

1 Or, incor-
rujlible,

102

THE BOOK OF WISDOM.

21 dered in their labour: Over
them only was spread an heavy
night, an image of that darkness
which should afterward receive
them: but yet were they unto
themselves more grieyous than
the darkness,

CHAPTER XVIII.

1 Nevertheless thy saints had a
very great light, whose voice
they hearing, and not seeing
their shape, because they also
had not suffered the same things,

2 they counted them happy. But
for that they did not hurt them
now, of. whom they had been
wronged before, they thanked
them, and besought them pardon
for that they had been enemies.

3 Instead whereof thou gavest
them a burning pillar of fire,
both to be a guide of the un-
known journey, and an harm-
less sun to entertain them ho-

4 nourably. For they were worthy
to be deprived of light, and
imprisoned in darkness, who
had kept thy sons shut up, by
whom the uncorrupt? light of
the law was to be given unto

21 povois be exelvois émeréraro
Bapeia vvé,
elx@y Tod péAAovtos avrods
biadéxeoOar oxdrovs,
éavrois 8 joav Baptrepor
oKérous.

KE®AAAION IH’.

1 Tots 8@ dolors cov péytorov
hw ods,
dv phoviy piv axotovtes, pop-
piv 8% ody SpGvTes,
6 te pev ody Kaxelvor émendv-
Oevoav, euaxdpicor,
2 Ore 8& od BAdrTOVveL Tpondi-
Knpévot, ebxapiotobcr,
xdpw

kal Tod drevexOfvar
ed€ovTo.

3 v0 Gv mupipdreyh arvdor,

ddnyov pev dyvdatou ddoito-
pias,

fAvov be aBdAaBH didroripov
éevitelas mapéoxes.

4 G&ior pey yap exeivor orepn-
Ojjvat wrds Kal dvdaxi-
oOnvar ev oxdret,

ot xatakAclorous gvddéavres
Tavs viovs cov,

dC Gv juedAe 1d adpOaprov
vépov pds TH aldvi dld0-
Toa * * ;

20 [21] Solis autem illis superposita

erat gravis nox, imago tenebra-
rum, quae superventura illis
erat. Ipsi ergo sibi erant gra-

viores tenebris.

CAPUT XVIII.

1 Sanctis autem tuis maxima
erat lux, et horum quidem vo-
cem audiebant, sed figuram non
videbant.
eadem passi erant, magnifica-

Et quia non et ipsi

2 bant te ; et qui ante laesi erant,
quia non laedebantur, gratias
agebant; et ut esset differentia

3 donum petebant. Propter quod

ignis ardentem columnam du-

cem habuerunt ignotae viae,

et solem sine laesura boni hos-
4 pitii praestitisti. Digni qui-
dem illi carere luce, et pati car-
cerem tenebrarum, qui inclusos
custodiebant filios tuos per quos
incipiebat incorruptum _ legis

21. emeraro A, V. 68. 106. Ald.
nv povny S*, wey om. V4.

enexecto S.
opwvres etpuxovro 106. 261.

€meTeTakTO 254. €deSoTo Ven.

airobs. avrov S.
ovy V.S. al. Syr. Ar. Arm. Ald. ov A. 254. Compl. Vulg. yap Ven.

XVIIT. 1.

avtous 83,

2. BAdagrovow S. Bremovaew S*. evxapiorovor V. S. 68. nvxaporow A. Ven. caet. édéovro. edexovro Ven. odavraw S, edeovro S*.

8. d8nyév. odvyov S. — o8'yor S*.
Tapecxev 155, mapecxov 248.

pudragaovres S. © evedrdev S. pds.

4. exevov A,

gwros 8, pas S*,

prrorimas maperxé (sic) S. — grAoripou Cevrtias mapecxes S*.
ev om, A. Ven. 55. al. . oxorous S,

ev ckore V. 68. 106. 157.

mapecxou Ven,
oxore S*,

fevntias A.

exvim 10)]

THE BOOK OF WISDOM.

es. ea
he

103

5 lumen saeculo dari. Cum cogi-
tarent justorum occidere in-
fantes et, uno exposito filio et
liberato, in traductionem illo-

rum, multitudinem filiorum abs-—

tulisti, et pariter illos perdi-
6 disti in aqua valida. Ila enim
nox ante cognita est a patribus
nostris, ut vere scientes quibus
juramentis crediderunt animae-
7 quiores essent. Suscepta est
autem a populo tuo sanitas
quidem justorum, injustorum
8 autem exterminatio. Sicut enim
laesisti adversarios, sic et nos
Abs-

9 provocans magnificasti.

conse enim sacrificabant justi _

pueri bonorum, et justitiae
legem in concordia disposuerunt,
‘similiter et bona et mala re-
cepturos justos, patrum jam
10 decantantes laudes. Resonabat
autem inconveniens inimicorum

vox, et flebilis audiebatur planc-

5 BovAevoapévovs 8 adrovs Ta
Tév éolwy anoxreivar vita,
kal évds exreOévros Téxvov Kal
awbévtos eis edeyxor,
To attév apelkw AROS TéK-
vor,
Kal duobvpaddy anmérecas év
Bdare cpodpe.
6 éxelvn 7) vd mpoeyvdcOn Ta-
tpdow mpaor,
tva dodadés elddres ols éni-
otevoay Spxois émrevOup7-
wot.
7 mpowedéxOn 5% bd Aaod cov
cwrnpia pev dixalwy, éxOpav
8 amdAcca.
8 as yap eTiwwphnow Tovs t7e-
vavrtovs,
Tovr@ jas mporxadecdpevos
edd£acas.
9 Kpvoq yap eOvolaCov Soror
Taides ayaddr,
kat tov ths OedrnTos vépov
év dpovola 8:€bevro,
TGv adtay dpolws Kat ayabdy
kal kwodtver peradyeobat,
Tovs aylovs matépwy ijn mpo-
avapeATovres aivous.
10 dvTnxer 8 dovppwvos éxOpav
Bor,
Kal olxrpa bvepepero wri
Opnvovpévav raldwv.

5 the world. And when they had
determined to slay the babes
of the saints, one child being
cast forth, and saved, to re-
prove them, thou tookest away
the multitude of their children,
and destroyedst them altogether

6in a mighty water. Of that
night were our fathers certified
afore, that assuredly knowing
unto what oaths they had given
credence, they might afterwards

7 be of good cheer. So of thy
people was accepted both the
salvation of the righteous, and

8 destruction of the enemies. For
wherewith thou didst punish
our adversaries, by the same
thou didst glorify us, whom

g thou hadst called. For the
righteous children of good men
did sacrifice secretly, and with

one consent made a holy law’, Ore
that the saints should be like Tone

partakers of the same good and
evil, the fathers now singing out
1o the songs of praise. But on
the other side there sounded
an ill according cry of the ene-
mies, and a lamentable noise
was carried abroad for children

5. 8’ om. 8. 106. 253. Ald. 8 avrovs om. 157.

Tov avrow 55. al. Compl.

evxaprotnowow Ven,
V. apr. m. Compl. Ald. Vulg. Ar.

dyabay. «a impr. S*,

To om. 106. al. impr. S. cor.
tous 5¢ €xOpovs tov Aaov opobvpadoy amwAecas,
7. S€ om. 8. V4. 106. 261. Ald.
9. oor om. A.
peradrnuyperdau S. A.
Vulg. mpoavapedrovros Ven. avapyeAnovtes S*,

ooiwy cov 261. amoxrivew S.

S. cor. sicut V.
mposdexOn A.
Oeornros V. A. Ven. al.

10. 7 Bon S. 7 eras. S. cor.

Ar, Arm, gory om. V. 68. al. dcepevero A.

aroxriva 83,
agitov A, aeAov 55. 106. al. Compl.
6. rows marpacw 106. al.
8. w yap V. asec. m. Ven. al. Arm. as y2p S. A.
ootornros S, 106. al. Vulg. Syr. Arm. at
mpoavapeArovraw V.S. 68. 261. Ar. mpoavapedroyres A. S*. 55. 106, al. Compl.
dep. povn A. S, Ven. 55. al. Compl. Vulg.

es exdienow 253. Tov avrow A.
agpites Ven. Post rexvow S.:
embupnowow 8, 106. 248. al.

1 Or, ima-

ginations,

104

“THE BOOK OF WISDOM.

11 that were bewailed. The master
and the servant were punished
after one manner; and like as
the king, so suffered the common

12 person. So they all together
had innumerable dead with one
kind of death; neither were
the living sufficient to bury
them: for in one moment the
noblest offspring of them was

13 destroyed. For whereas they

would not believe any thing by.

reason of the enchantments;
upon the destruction of the
firstborn, they acknowledged
this people to. be the sons of
14 God. For while all things were
in quiet silence, and that night
was in the midst of her swift
15 course, Thine Almighty word
leaped down from heaven out of
thy royal throne, as a fierce man
of war into the midst of ‘a land
16 of destruction, And brought
thine unfeigned commandment
as a sharp sword, and standing
up filled all things with death ;
and it touched the heaven, but
17 it stood upon the earth. Then
suddenly visions’ of horrible
dreams troubled them sore, and

11 duolg 8% dixn doddAos: Gua deo-

mT Kodacbels,
kal dnudrns BacwWel Ta adra
TATX WV.

12 6uobupaddy b& mavres ev Evi

évépatt Oavdrov |

vexpovs elxov avapiOpjrovs*

ovde yap mpds 7d Odyat ob
GGvres ijoav txavol,

émel mpds play pomny évti-
porépa yéveois adtav b1€-
pOapro.

13 Tavta yap amorodrtes ba Tas
dappaxtas,

éml te TOV TpwroTdKwy ddé€-
Ope apor(Synoay cod vidv
Aady eivar.

14 hovxov yap otyis Tepiexovons

Ta wdvTa,
kai vuxtos év ldi@ rdxer pera-
Covons,

15 6 TwavTodtvauds cov Adyos aw
ovpavév éx Opdvev Baot-
Aetdv,

ardropos TohEuLOTI)s, els peoov
Tijs dAcOplas HAaTo yijs,

16 Eipos 6& thy» dvumdxpirov

emitayny cov pépwr,

kal ords énAnpwoe Ta wdvTa
Oavarou'

kal odpavod pev imrrero, BeBij-
Ket 0 én yijs.

17 TOTe Tapaxphua partaclas pey
dvelpwv dewadv eSerdpatav
avrovs,

15 omnipotens sermo tuus de caelo

11 tus ploratorum infantium.
mili autem poena servus cum

12 homo regi similia passus. Si-
militer ergo omnes, uno nomine
mortis, mortuos habebant innu-
merabiles. Nec enim ad se- 3
peliendum vivi sufficiebant, quo- % 7
niam uno momento, quae erat
praeclarior natio illorum exter- i

13 minata est. De omnibus enim aa
non credentes, propter veneficia ; a
tunc vero primum eum fuit a
exterminium primogenitorum, =
spoponderunt populum Dei esse, _

14 Cum enim quietum silentium a
contineret omnia, et nox in suo =
cursu medium iter haberet, ‘=

a regalibus sedibus, durus de- 3 ~
bellator in mediam exterminii
16 terram prosilivit, gladius acutus— e
insimulatum imperium taum a‘ i
portans, et stans replevit omnia PS 5
morte, et usque ad caelum at-
17 tingebat stans in terra. Tune 3
continuo visus somniorum ma- a

lorum turbaverunt illos, et ti- a

11, Baoiwrkea S. Bacrre S*,

Heoafovens ta mayta V'.

12. 5¢€ om, S. add. S*.
diepOapn V. al, Ap. SepOapro 8, A. 55. al. pl.

16. emraynv V.S. al.
V. Ven, al. Sevov A. S, 55. al. Compl. Vulg. Syr. Ar. Arm.

‘yap om. 106, 261.
13. Aaoy @eov Ven.
vmotayny A. al.

erapagav 155. 254. |

pomwyv. wpay 106. 261,
14. ev om, 106, 248. 261.

€BeBnee 106, em om. 8S. Ven. add. S*.

4
nom. § 106, 261. add.S%

Hecovons 106. 261,
17. devas

—XVIII. 23.]

THE BOOK OF WISDOM.

105

mores supervenerunt insperati.
18 Et alius alibi projectus semi-
vivus, propter quam moriebatur
causam demonstrabat mortis.
19 Visiones enim quae illos turba-
verunt haec praemonebant, ne
inscii quare mala patiebantur
20 perirent. Tetigit autem tunc
et justos tentatio mortis, et
commotio in eremo facta est
multitudinis ; sed non diu per-
21 mansit ira tua. Properans enim
homo sine querela deprecari
pro. populis, proferens servitutis
suae scutum, orationem et per
incensum deprecationem alle-
gans, restitit irae, et finem im-
posuit

quoniam tuus

necessitati, ostendens
est famulus.
22 Vicit autem turbas, non in
virtute corporis, nec armaturae
potentia ; sed verbo illum qui
se vexabat subjecit, juramenta
parentum, et testamentum com-
23 Memorans. Cum enim jam acer-
vatim cecidissent super alter-
utrum mortui, interstitit, et
amputavit impetum, et divisit
illam quae ad vivos ducebat

pdBor be exéorncay dddxyrou'
18 kal GAAos ddAAaxh pipels jyl-
Ovnros,
dC fv €Ovnokev airiay évedd-
vicev.
19 of yap dvetpor OopvBicavtes
avtovs TodTo mpoeunvucar,
tva ph ayvoobvres 80 8 KaxGs
macxovow drédwvra..
20 fwaro 8% Kai dixalwy meipa
Oavdrov,
kal Opadors év épjym eyévero
tA Oovs"
GAN’ odx Em TOAD Eververh dpyn.
21 onevoas yap dvip adpeunros
TpoeLaxnoe’
TO Ths ldtas Aevroupylas dmAov,
mpocevxiy Kal Ovutduaros e&.-
Aacpov Kopicas,
dvréotn TO OvpG, Kal mépas
enéOnxe TH cvuop;,
Setkvds Sti ods Cor. Oepdrawv.
22 évixnoe be Tov dxAov
oik loxvi tod oodpartos, ovdx
Strwv évepyeia,
GAA Ady Tov KoddCovra i7é-
Tagev,
Spxous matépwy Kal diabrjKxas
dropvicas.
23 owpnddov yap ion TenTwoKdTwY
ém ddAjAwv veKpar,
peta€d ords dvéxowe Thy dpyny,
kal duéoxice THY mpds Tovs
Gévras 6ddv.

and terrors came upon them un-
18 looked for. And one thrown
here, and another there, half
dead, shewed the cause of his
19 death. For the dreams that
troubled them did foreshew
this, lest they should perish,
and not know why they were
20 afflicted. Yea, the tasting of
death touched the righteous
also, and there was a destruc-
tion of the multitude in the
wilderness: but the wrath en-
dured not long. For then the
blameless man made haste, and
stood forth to defend them;
and bringing the shield of his
proper ministry, even prayer,
and the propitiation of incense,
set himself against the wrath,
and so brought the calamity to
an end, declaring that he was
22 thy servant. So he overcame
the destroyer, not with strength
of body, nor force of arms, but
with a word subdued he him
that punished, alleging the oaths
and covenants made with the
23 fathers. For when the dead
were now fallen down by heaps
one upon another, standing be-
tween, he stayed the wrath, and

~

parted’ the way to the living. 1 or, cutag.

17. war poBor Se 155.
eOvnoxey V. Ven. 8? al.
Tmposeunvucay A.
8. Ven. 55. al. Vulg. ov eras. S*,
fere omn, oAoOpevovra 157. 248. Compl,

€memegov 157.
evepavivey V. 8, Ven. al.
20. Se more 248.Compl. ore me:pa Ven. 253. Tore wepaS. more m. S*.
21. omAov AaBow 253.

amposSoxnrot 157. 18. pipOis A.
evepavifoy A. 55. 157. al,

mposevyns Ven. S?.

23. diéoxue. Srexoer S*.

nucOarns 157. 296.

7w om. 8. add. 8%.

eOvnoxoy A. 8. 55. al.
19. rovroom. 8. mpoeunvucay V.S.
eyevero ev epnuw Ven. opyn cou
22. oxAov Mss.

106

‘THE BOOK OF WISDOM.

24 For in the long garment was
the whole world, and in the
four rows of the stones was the
glory of the fathers graven,
and thy Majesty upon the dia-

25 dem of his head. Unto these
the destroyer gave place, and
was afraid of them: for it was
enough that they only tasted of
the wrath.

CHAPTER XIX.

1 As for the ungodly, wrath came
upon them without mercy unto
the end: for he knew before

2 what they would do ; How that
having given them leave to de-
part, and sent them hastily away,
they would repent and pursue

3them. For whilst they were
yet mourning and making la-
mentation at the graves of the
dead, they added another foolish
device, and pursued them as
fugitives, whom they had in-

4 treated to be gone’. For the
destiny, whereof they were wor-
thy, drew them unto this end,
and made them forget the things
that had already happened, that

24 énl yap modijpovs évdvparos iv
Bdos 6 kdopos,
Kal matépwv ddfar emt rerpa-
otlxov AlOov yAvdijs,
kal peyadkwotrvn cov én b.a-
Sjparos Kepadijs adrod.
25 Tovros elgev 6 ddobpedtwr,
Tatra b& époB7On*
iw yap wdvn 1) Teipa ris dpyiis
ixavy.

KE®AAAION 10’.

1 Tots 8& doeBéou péxpe TéAovs
dvedenpov Ovpos éméorn’
mpoyder yap avtay kat Ta péd-
Aovra,
267. avtol éemotpépavtes Tod
ameivat,
kal preva oTrovdTs MpoTewpavres
avrovs,
SidEover perapednOevres.
3 ért yap év xepoly éxovtes Ta
aév0n,
kal. mpocodupdpevor Tapots vEeK=
par,
€repov émecmacavto doyiopov
avolas,
kal ods ixerevovres é&€Bador, :
tovrovs @s pvyddas edlw-
kov. :
4 €lAxe yap adrods agla ent
Tobro Td mépas dvdyKn,

Kal TOv ovpBeBnkdTwr dyrn-
otlay évéBader,

24 viam. In veste enim poderis
quam habebat totus erat orbis
terrarum ; et parentum magna-
lia in quatuor ordinibus lapidum —
erant sculpta, et magnificentia
tua in diademate capitis illius

25 sculpta erat. His autem cessit
qui exterminabat, et haec ex-
timuit ; erat enim sola tentatio —
irae sufficiens. :

CAPUT XIX.
1 Impiis autem usque in novis-
simum sine misericordia ira =
supervenit ; praesciebat enim et 3
2futura illorum; quoniam cum
ipsi permisissent ut se educe-
rent, et cum magna sollicitudine
conseque- m
bantur illos poenitentia acti. .

praemisissent illos,

3 Adhuc enim inter manus ha- 4
bentes luctum, et deplorantes ad _ 3
monumenta mortuorum, aliam ce
sibi assumserunt cogitationem =
inscientiae, et quos rogantes pro- a
jecerant, hos tanquam fugitives

4 persequebantur. Ducebat enim a
illos ad hune finem digna ne-
cessitas ; et horum quae acci-

derant commemorationem amit-

24. AWBov V.S. 68. al. Adow A.C. Ven. 55. al. Compl. Ardoy 155.

Avon 8.

yAugns S*.

n ante peyad. add. 8%,

25. odrcOpevow A.C.
opyns cov S.
3. ors yap Ven.

Se om. Ven, 253.8%.

epoBnoncay V.S.68. al. Syr. Ar. poBnOn A. Ven. S*. 55. al. Compl. Vulg. ovoy Ven.

avo.as om, 8. add. S.

XIX. 2. emorpepayres, V. S'. C. Ven. al. emrpepayres A. S*. 55. al. Compl. Vulg.
4. room. 8, V. Ven. al. Ald. «Badrew C. eveBaddAcr Ven.

amevat 106, al, Compl.

a

j
“

XIX. 10.]

THE BOOK OF WISDOM.

107

tebant, ut quae deerant tormen-
5 tis, repleret punitio, et populus
quidem tuus mirabiliter trans-
iret, illi autem novam mortem
6 invenirent. Omnis enim crea-
tura ad suum genus ab initio
refigurabatur,
praeceptis, ut pueri tui custodi-
7 rentur illaesi. Nam nubes castra
eorum obumbrabat ; et ex aqua

deserviens tuis

quae ante erat, terra arida ap-
paruit, et in mari Rubro via
sine impedimento, et campus
germinans de profundo nimio ;
8 per quem omnis natio transivit
quae tegebatur tua manu, vi-
dentes tua mirabilia et monstra.
9 Tanquam enim equi depaverunt
escam, et tanquam agni exulta-
verunt, magnificantes te, Do-
1o mine, qui liberasti illos. Me-
mores enim erant adhuc eorum,
quae in incolatu illorum facta
fuerant, quemadmodum pro na-
tione animalium eduxit terra
muscas, et pro piscibus eruc-
tayit fluvius multitudinem ra-

tva thy Aclroveay tais Bacdvois
TporavarAnpocwct kéAacw,
5 kal 6 wey Aads cov Tapddofov
dsormoplav repdon,
exeivor dé E€évov etpwor Odvarov.
6 GAn yap } xtiows év ldtw yéver
mddwv dvwbev dreTvT0bTO,
imnpetodoa tais ldlas em-
Tayais,
tva of col maides pvdaxdGow
aBdaBeis.
7h THv TapeuBodrrjy oxidcovea
vepérn,
éx 8% mpoiipeatGros Bdatos £-
pas dvadvors ys @ewpydn,
e€ epvdpas Oadrdcons dds
aver dd.oTos,
cal xAongdpov tedlov ex Krv-
dwvos Biaiov,
8 30 ob way vos bHADor of TH
of oxeTvTaGpevor xetpl,
Oewpnoarres Oavpacta Tépara.
9 as yap immo. even nOnoar,
kal @s duvol d:eoxlprncar,
alvotyrés oe, Kipte, rov pvd-
pevov avrots.
10 Quéuynvto yap ére tay ev TH
mapotkig avrav,
m@s dvtt pey yevérews Cowv
efjyayey 4} yi) oxvina,
dyti 82 evddpwr eEnped£aro 6
motapos TAROos Batpdxwv.

they might fulfil the punish-
ment which was wanting to their
5 torments: And that thy people
might pass a wonderful way:
but they might find a strange
6 death. For the whole creature
in his proper kind was fashioned
again anew, serving the peculiar
commandments that were given
unto them, that thy children
‘might be kept without hurt:
7 As namely, a cloud shadowing
the camp; and where water
stood before, dry land appeared ;
and out of the Red sea a way
without impediment; and out
of the violent stream a green
8 field: Wherethrough all the
people went that were defended
with thy hand, seeing thy mar-
9 Vellous strange wonders. For
they went at large like horses,
and leaped like lambs, praising
thee, O Lord, who hadst de-
10 livered them. For they were
yet mindful of the things that
were done while they sojourned
in the strange land, how the

ground brought forth flies * in-1 or, tice.

stead of cattle, and how the
river cast up a multitude of

4, Aurovcay S. zposavamAnpwowor A. C.155. mpoavarAnpwowo: V. Ven. al. mposavarAnpwcovaw S.
6. Post -yeve: add. S*. raxs (? raxer vel rage).

Vulg. Syr. Arm. vmorayais 106. 261.
BewparoS. ewprro A.

7 om. C,

afdraBos 261.

avervmovro 55. 248, 254. Compl. Vulg.

Tépara.

Barpaxovs S. Anfos suppl. in marg. farpayow S*.

*

7. 7) THY ®. oxafoven A.
Bewpnin V.S*. al. wax ef epvOp. 248.S*. Compl. Vulg. a:dsov S.
navebvei (sic) V2. wav e6vos A. S. C. 55. al. Compl. Ald. Vulg. Syr. Ar.
_ pvopevoy V.S. Ven. al. pvoapevoy A, C. 55. al. Ald. Vulg. Arm.

mpaypara 106.
10. pevom.C. -yevésews. xepoaov 155.A. Par. % 77.
oxuma V.C.68.al. Arm. oxvas A. Ven. 106. 261. Ald. Vulg.S*. oxmpaS,55.157-al. evvipow V.S.al. avvdpew A.

5. wetpacy S, V4.
whats V.C. Ven. al. Ar. cas A. S. 106. al.
ex de rou Ven. ex yap S*. ayvadogis 261,

8. waved: V". Ven. S*. al. -
9. d:eveunOncay 106, 261.

a

1 Or,

=. i ee

sd

108

THE BOOK OF WISDOM.

II sap instead of fishes. But
afterwards they saw a new gene-
ration of fowls, when, being led
with their appetite, they asked

12 delicate meats. For quails came
up unto them from the sea for

13 their contentment’. And punish-
ments came upon the sinners
not without. former signs by
the force of thunders: for they
suffered justly according to their
own wickedness, insomuch as
they used a more hard and hate-
ful behaviour toward strangers.

14 For the Sodomites did not re-
ceive those, whom they knew
not when they came: but these
brought friends into bondage,
that had well deserved of them.

15 And not only so, but peradven-
ture some respect shall be had
of those, because they used

16 strangers not friendly: But
these very grievously afflicted
them, whom they had received
with feastings, and were already
made partakers of the same

17 laws with them. Therefore
even with blindness were these
stricken, as those were at the
doors of the righteous man :
when, being compassed about
with horrible great darkness,

1 éf’ torépw 8% eldov Kal véay

yéveow dpvéwv,
bre émiOvula mpoaxOévres 1hTH-
cavto édéopara Tpudijs.

12 els yap mapapv0lay davéBy ad-
tois amd Oadrdoons dptv-
younrpa.

13 Kat ai riywplar roils dpap-
Twrots émmrAPov

odk dvev tév mpoyeyovdrwy
texynplov tH Bla Tv. Ke-
pavyay*

duxalws yap émacxov Tals ldlars
avtév tovnplats

kal yap xadeTmwrépay juco-
feviay émerndevoar’

14 of pev yap rods dyvoodyras odk
ed€xovTo mapdvras,

obrot bt evepyéras Lévous edov-
AobrTo.

15 Kal ov pdvor, GAN Firis émurKoT)

éorat avrar,
émel dmex0Gs mporedéxovro
tovs ddXorplous:

16 of 8 pera Eopracpdrwyr elode€-
dyevou

Tovs dn TGv adtav perecyn-
Kétas dixalwy dewvois éxd-
Kwoav Tévols.

17 émAnynoay d% Kat dopacta,

Gonep éxeivor. emt rais rod
dixalov Ovpats,

bre dxavel mepiBAnOertes oxd-
Fel

11 narum. Novissime autem vide-
runt novam creaturam avium,
cum adducti concupiscentia pos-

12 tulaverunt escas epulationis. In
allocutione enim desiderii as-”
cendit illis de mari ortygometra’;
[13] et vexationes peccatoribus
supervenerunt, non sine illis
quae ante facta erant argumentis
per vim fulminum ; juste enim
patiebantur secundum suas ne-

13 quitias. Etenim detestabiliorem
inhospitalitatem _instituerunt :
[14] alii quidem ignotos non reci-
piebant advenas, alii autem bonos
hospites in servitutem redige-

14 bant. [15] Et non solum haee,
sed et alius quidam respectus il-
lorum erat, quoniam inviti reci-

[16] Qui au-

tem cum laetitia receperunt hos

15 piebant extraneos.

qui eisdem usi erant justitiis,
saevissimis afflixerunt doloribus.
16 [17] Percussi sunt autem caeci-
tate, sicut illi in foribus justi,
cum subitaneis cooperti essent

11. Wov A.C, yeveow veay A. al. Compl. om Reusch, Tisch, 68. ore V.S. A.C. Ven. al.
ex Oar, 248. Compl.
mpoyeyovoray A, 8. C, al. Compl. Vulg. Syr. Ar. Arm.

€« Oadacons aveBy avros S,

avrwv S, ‘yap om. 8, 261.
BETETXNKOTAS TwY Sinai S,

14, wapévras. ws mapiovras 106, ‘261.
17. 0 em tas Ven,

13. a: om. 106, 261.
Texunpiov om. 106, 261.
avrot de C.
oxorw Ven,

dvev. avicor 106, 261.
Tov Kepavvaw S.

12. mapapvdcoy Ven. 106. 261.
yeyovorav V. Ven. al,
Tov er. 8S, cor. moynpiais
16. peO’ copracuow Ven. 253. 159

XIX. 22.]

VP

THE BOOK OF WISDOM.

eS ee peepee

109

7

18

19

20

tenebris, unusquisque transitum
ostii sui quaerebat. [18] In se
enim elementa dum _ conver-
tuntur, sicut in organo quali-
tatis sonus immutatur, et om-
nia suum sonum custodiunt ;
unde aestimari ex ipso visu
certo potest. [19] Agrestia enim
in aquatica convertebantur ; et
quaecunque erant natantia in
terram transibant. [20] Ignis in
aqua valebat supra suam virtu-
tem, et aqua extinguentis natu-
[2] Flam-

mae e contrario corruptibilium

rae obliviscebatur.

animalium non vexaverunt
carnes coambulantium, nec dis-
solvebant illam, quae facile dis-
solvebatur sicut glacies, bonam
escam. [22] In omnibus enim

magnificasti

Domine, et honorasti, et non

populum tuum,

despexisti, in omni tempo e et

in omni loco assistens eis.

18

19

20

a1

22

éxaotos tGv avrod Oupdy tiv
dlodov ecyret.

d0 éavTdv yap Ta oTorxetia
pedappodueva,

Bonep ev wWadrnplo POdyyou
Tod prduod rd dvoua s.ad-
Adocovet,

TAVTOTE [LEVOVTA 7X,

Smep eorly elkdoa ek Tis
TOV yeyovdtwv dews dxpi-
BGs.

xXepoaia yap els évvdpa pere-
BdAXero,

kal ynxra peréBawwer ent yns*

mop toxvey év tdare rijs ldlas
duvdpews,

kal Biwp ths oBeotixijs pv-
cews émeAavOdvero

prAdyes dvdnadiv ebpOdpror
Céwv otk eudpavay odpxas
éutepimarovvtwr,

ovde = rnKTov KpvoTaddAoeLdées
evrnxtov yévos duBpoctas
Tpopis.

kara mévta yap, Kupue, eueyd-
Avvas Tov dAady cov kal
edd£acas,

kal ovx vmepeides, ev mayrt
Kaip@ kal Témp TapioTd-
peevos.

18

19

20

21

22

every one sought the passage
of his own doors. For the
elements were changed in

themselves? by a kind of har-: Gr. ty
themsel

mony, like as in a psaltery notes
change the name of a tune, and
yet are always sounds; which
may well be perceived by the
sight of the things that have
been done. For earthly things
were turned into watery, and
the things, that before swam in
the water, now went upon the
ground. The fire had power in
the water, forgetting his own
virtue: and the water forgat
his own quenching nature. On
the other side, the flames wasted
not the flesh of the corruptible
living things, though they walked
therein: neither melted they
the icy kind of heavenly meat,
that was of nature apt to melt.
For in all things, O Lord, thou
didst magnify thy people, and
glorify them, neither didst thou
lightly regard them: but didst
assist them in every time and
place.

navrore. mayra Ven. S*,
em yns S*.

17. tov avrov V.8. Ven, al. tw eavrov A. C. al. Compl.
ev nx Ven. 157. 254. S*.
20. toxvoe V. Ven. al.
aBeotixns dvvayews V. 68. al. Syr.

taxvey 8, A.C, al.

kat obx, xa: om. C.

thv odoy 106. 261.
19. xepoeaS. evedpa 8.

Tompen S,

=. SorAopavros C.

18. yap. 5e C.
evvdpa S*.
idias Suvdpews, post Suv. addunt. A. C. al. Compl. emAeAnopevor.
oB. puoews S. A. C. Ven. al. Compl. Ald. Vulg. Ar. Arm.
evtnkrov Kpuor. V*, 68. xpuoraddoedes evrnxrov S. A. C. V*. Ven. al. Compl. Ald.
€uvnpovevoas Tov AGov gov 253.
Zop. Farwpovos V. op, Zadopwvtos S.

tpugns S,
mepsorapevos C,

womep ot ev 106. 261.
em-ynv Ven. «es ynv 8. 155. 253-

21, evmepinarovyray 8,
tpopns S*, 22. «upre om, Ven.
Subscriptio ; Sopa SoAopawos A.

VES.

“4
é

COMMENTARY.

CHAPTER I.

CHAPTERS I-IX. WISDOM SPECULATIVELY REGARDED: ITS SPIRITUAL,
INTELLECTUAL, AND MORAL ASPECT.

Cuaprers I-V. CoMMENDATION OF WISDOM AS GUIDE TO HAPPINESS AND IMMORTALITY.

I. 1-5. Ezhortation to the pursuit of Wisdom, in
which pursuit the condition is purity in thought,
6-11 and in word.

1. Atxatocdvny, ‘righteousness, not merely justice
between man and man, but moral uprightness, which
is equivalent to Wisdom in its full theoretical and
practical meaning. Comp. 2 Sam. xxiii. 2, 3.

Oi Kpivovres thy yi, t.e. kings and princes (cp.
vi. 1, 4; ix. 7); for, as Grimm quotes, xpivew 7d dpxew
Zreyov of wadaoi, Artemid. ii. 12, p. 56, ed. Ald. In
Ecelus. x. 1, 2, the words xpirjs and jyeuer are inter-
changed as synonymous; and Solomon’s prayer, 1 Kings
iii. 9, is that he may judge (xpivery) the people righteously.
Comp. Exod, ii.14; 1 Sam. viii. 20; Ep. Jer. 14 (13
Tisch.). In the Oriental point of view judgment ap-
pertains to the office of ruler.

povicate mepi t. K. év dyabérmn. A Lap.: ‘Sen-
tite et sapite de Deo, quod ipse sit probissimus, hones-
tissimus, sanctissimus, justissimus.’ But this spoils the
parallelism with émAdéryr, which belongs to the verb
Qnrjcate. "Ev ayabérntt is = dyabds, ‘think of the
Lord with sincerity.’ See on dya$wotm, the word in
N. T., Trench, Syn. of N. T., Ser. IL. § xiii.

"Ev dmAdtyTt kapSias, ‘in singleness of heart,’ with
pure intention, a Hebraistic expression, 1 Chron, xxix.
17; Eph. vi. 5. The opposite vice is duplicity. Comp.
S. Matt. vi. 22. In Acts ii. 46 we find & dgeddrytt

xapdias. With this verse comp. Ps. ii. 10 ff.
Zymjoate. The expression {yreiv tov Kupiov is

common, e.g. Deut. iv. 29; Isai. lv. 6; Hebr. xi. 6;
Philo, De Mon. 5 (ii. p. 217, Mang.): ot8éy Gpewov rot
(nreiv riv ddn6A Ocdv. The first verse contains the sub-
ject of the whole Book, to recommend righteousness,
which is Wisdom, to all men, and specially to princes
and governors.

2. The parallelism is to be remarked: etpicxera
answers to (yrncare, éudaviferar to ppovncare, pi metpa-
(over and ph dmorovar to év daddryte xapdias and év aya-
Oérntt. Gutb. Comp. 2 Chron. xv. 2, and Proleg. p. 28.

NetpdLouow, ‘tempt’ God by doubting His power,
justice, and love, and by trusting in themselves. 8, Matt.
iv. 7. Comp. Deut. vi. 16; Acts v. 9; 1 Cor. x. 9.

A. reads trois pi) morevovow for rois pi amiorovow, in
which case éypaviferac would imply, ‘ showeth Himself
in hostile fashion.” But the reading of the text has
highest authority. The Vulg. seems to have read rois

112 THE BOOK OF WISDOM.

morevovow, ‘eis qui fidem habent in illum ;’ unless the
translators expressed the phrase pi) dmoreiv by ‘fidem
habere;’ Reusch. Origen, Exc. in Ps. xiii. (vol. xvii.
p. 108, Migne) quotes ros pi) dmorodow aird ; also
Schol. in Lue. i. 14 (xvii. p. 317, Migne); and so S. Jer.
iv. 649, vi. 853. Didym. in Ps, ix. 11 (xxxix. p. 1193,
Migne): wapictara é tpdros os Sei Cyreiv rov Ocdv, ex TeV
év th Yodpia otras exdvray’ ppovncate K.T.A. Tois pul) Gmt-
crovow aira, *Amoreiv occurs X. 7; Xii. 17; XVili. 13.
Comp. 8. Mark xvi. 16.

*Epoaviferat, ‘manifests himself, as 8. John xiv.
21, 22. ‘Apparet his qui non sunt ei increduli.’
Hieron. in Isai. ly (iv. p. 649).

8. XKodtol, ‘ perverse,’ opp. to ‘simple ;’ Deut, xxxii.
5; Acts ii. 40; Phil. ii. 15. Such thoughts separate
from God as leading to sin.

Aoxipafopévm te, k..d., ‘ His (God’s) power when
tried,’ tried by men’s unbelief. Tirin.: ‘ potentia Dei
tentata et lacessita impiorum diffidentia et infidelitate.’
Ps, xciv.9. Sept. Comp. ch. ii. 17. 19; 2 Cor. xiii. 5 ;
Hebr. iii. 9, where Soxzd¢. is found in connection with
meipa¢ew. The many similar expressions in Wisd.
and Hebr. have often been noticed. See Prolegom.
PP. 29, 34-

*Edéyxet, ‘ convicts,’ convinces the fools of folly by
punishing their unbelief.

Tods adppovas. ‘Fool, in the Sapiential Books,
means a godless, impious man, a sinner. Folly is the
opposite of Wisdom ; it is the work of the devil, as
wisdom is the effect of the grace of God. Prov. ii. 6
and xxiv. 9: ‘The Lord giveth wisdom; but the thought
of foolishness is sin. Comp. Prov. x. 21: ‘ Fools
die for want of wisdom.’ The wicked woman is the
personification of folly (ix. 13 ff.), and the dead are in
her house and her guests in the depths of hell. Thus
appooim, Judg. xx. 6 (Al. Codex), plainly means gross
wickedness, and d&pov, 2 Sam. xiii. 13, is an evil man.
And thus throughout the Book of Proverbs. Comp.
Prov. i. 22; xiii. 19, 20; xix.1; Eccles. vii. 25, 26.
So S. Paul, Rom. i. 30, uses dowveros, of moral degra-
dation. Comp. Ps. xiii. 1 ff.; 2 Mace. iv. 6; xv. 33.

3

4. “Om gives the reason why perverse thoughts
separate from God, and shows in what the punishment
of fools consists. S. Bas, Mag. Hom. in Prov. 4 (xxxi.
393, Migne): xaOaipec mpérepov Sa rod Oeiov pdSov ras
uxas Trav pedrddvtav ri copia mpooopsrelv,

Kaxérexvos, ‘ using evil arts,’ ‘artful,’ xv. 4; Hom.
Tl. xv. 14: Kaxdrexvos dddos,

Xopia, here first mentioned, includes the know-
ledge of things divine and human, and the practice of
godliness, and is identical with the ‘holy Spirit of
discipline,’ verse 5. As personified by Solomon and our
author (Prov. i. 20; Wisd. vii. 27, and elsewhere) it
becomes applicable sometimes to the Son of God and
sometimes to the Holy Spirit. As defined by the
Stoics Sodia is émornun Ociwv Kat dvOpwmiver cal trav rov-
tov airav. So Cicer. De Offic. ii. 2,§ 5; Philo, Congr.
erud. grat. 14 (i. p. 530). Zodla, dpdynors, and civeois
are in Aristot. (Eth. Nic. vi. 6, 7) the three intellectual
virtues (8cavoyrixat dperai). See Dr. J. B. Lightfoot on
Ep. to Col. i. 9.

Kardxpew dpaptias, a happy expression, not found
elsewhere in Scripture. It means, ‘ pledged, pawned to
sin.’ A Lap.: ‘peccato obnoxio [corpore], oppignorato, et
velut aere peccati obaerato et obstricto.’ Comp. S. John
viii. 34; Rom. vii. 14. Some Fathers read apaprias ; but
Didym. De Trin. ii. 20 (xxxix. 740, Migne) has dpap-
rias. So Orig. Contr. Cels. iii. 60. Pseudo-Ath. De
Pass. Dom. 4 (ii. p. 82 Ben.) : Gyov yap Uvedpa madelas

. . douvéray, kat ov Katounoet €v o@patt KaTdxpe@ Gpapriats.

Comp. 8. James iii. 15. ‘Soul and body,’ in Old Testa-

- ment use, make up the whole man. 2 Mace. vii. 37.

Christianity added a new element, spirit, 1 Thess. v. 23.
Some have deduced from this passage that the author
saw in the body the source of all moral evil; but the
words do not speak of the original creation, and we are
taught elsewhere that holiness is necessary for the
knowledge of the Lord. Ps. cxi. 10; Jer. iv. 14;
and comp. Wisd. i. 14; viii. 20.

5. “Ayvov Mvedpa, without the article, as a Proper
Name. So S. Matt. i. 18, 20; S. John xx. 22; Acts
ii. 4. The expression rd Hvedpa rd doy occurs in Isai.

TO See ee

wp
ve ae

oat. 7]

Ixiii. 11; 7d Dvedpa rd doy abrod, Ib. v. 10. So Wisd.
ix, 17: 7d Gydv cov Uvedpa. Ps. 1. 13: 1d Dvedpa 1d
&yéy cov. Thus the way was prepared for the later
use, At this time the Jews had scarcely realised the
distinct Personality of the Holy Ghost, though there
are intimations of the truth in the Old Testament, as in
the Psalm just quoted, and Gen. i. 2: ‘The Spirit of
God moved upon the face of the waters,’ where, while the
Targum of Onkelos translates: ‘a wind from before the
_ Lord blew upon the face of the waters,’ the Targum of
Jonathan paraphrases: ‘the Spirit of mercies from be-
fore the Lord breathed upon the face of the waters.’
Etheridge, The Targums, etc., vol. i. pp. 33, 157-
Comp. Isai. xlviii. 16: ‘The Lord God and His Spirit
hath sent me.’ See on ver. 6.

NaiSelas (copias, the reading of A, was probably
introduced from ver. 6) belongs to mvedya, not to ddror,
as some take it. ‘The Holy Spirit of (= which teaches)
discipline, instruction, education.’ ‘Sanctus enim quum
’ sit spiritus ad morum humanorum conformationem
spectans;’ Wahl. Clav. in voc. Comp. Isai. xi. 2.
Didym. De Trin. ii. 3 (xxxix. 468, Migne): avedpa
maideias, toir’ gor, copias. “H yap Zodia Aéyet, mvedpa
| wadelas pedgera Bdrov.

Addov. Vulg.: ‘fictum’=fictionem, which occurs
iv. 11; xiv. 25. It is not found elsewhere in Vulg.

"EheyxOjoerat, ‘corripietur,’ Vulg.; ‘will not abide,’
Eng.; ‘will be scared away, hasten away in shame,’
Gutb., Grimm. Literally, ‘ will be reproved’ by men’s
sins. Gen. vi. 3: ‘my spirit shall not remain (od pi
xarapeivy) in men.’ So the people are said, Isai. Lxiii.

10, to ‘ have vexed’ (wapaHévvay) the Holy Spirit. Comp. -

Eph. iv. 30. R

6. fép. The connection seems to be this: Evil
in a man’s heart drives Wisdom away from him; for
Wisdom knows man too well and loves him too dearly
not to punish the blasphemer by withdrawing her
presence from him and leaving him to vengeance.
Cp. vii. 23. Didym. De Trin. ii. 26. (xxxix. 752,
Migne) introduces this passage vers. 6, 7, thus: ‘H
Sopia Ocodoyoica 7d Ocixdy veipa, kai dn’ abrod ameovoa

Pe, a

COMMENTARY.

113
trois Brardhnuotow adro, AEyer’ GrrdvOpwmovy yap mvedpa
copias, Kal ovk dbpecet, x.7.A.

Zopia. The reading copias was probably derived
from the previous verse, where A gives dy. mvedya
coias.

*ABadoer, ‘will let go unpunished,’ ‘absolve.’ The
verb does not occur in classical Greek. Comp. Ecclus.
xi. 10§ xvi. 11.

Bidogypor, ‘a blasphemer of God.’ This word
and those akin to it are in Scriptural use restricted
commonly to this one sense, as in modern languages.

Xekdwy = pyyarov. Isai. xxix. 13.

Tév veppdv air. There is an inverted climax
here: God is a witness of a man’s reins (his inmost
feelings), much more of his heart (his thoughts un-
expressed), still more of his tongue (his spoken words).
1 Chr. xxviii. 9 ; Hebr. iv. 12; Rev. ii. 23.

*Enioxomos, applied to God, Job xx. 29; 1 Pet. ii.
25. Clem. Rom. Ep. ad Cor. lix. 3: rdv mavrds mveb-
patos xriotny kal éricxorov,

7. “On, the proof that God knows all things and that
no one can escape Him. Prov. xv. 3; Ps. vii. 9.

Mveipa K. without the article, as vers. 5,6; Judg.
ili. ro.

Nem)\ipoxe, ‘hath filled and doth fill,” =completam
tenet rerum universitatem. Otto in Act. Mart. Just. 3.
The reading of A, érAjpacer, is not supported by the
Fathers who quote the passage. See below. Comp.
Jer. xxiii. 24. Grimm compares Philo, Leg. Alleg.
iii. 2: ‘God has filled (werAnpoxev) everything and has
penetrated everything, and has left no one of all His
works empty or deserted.’. So De Conf. Ling. 27.
§. Cyr. Al. De Recta Fide ad Pulcher.: airés 6 Sorip
mrépmew pace mpods nuas tov TlapdxAnroy, xalrou mAnpoivros
Ta mavra Tov ayiov Ivevparos* Lvetpa yap Kupiov, dno,
mendnpoxe tiv oikoupévny, p. 137 Aub.

Td ouvéxoy, Vulg.: ‘Hoc quod continet,’ not re-
ferring the words grammatically to ‘ Spiritus Domini,
just preceding, with which they are plainly connected.
‘That which containeth all things’ (Eng.), z.e. holds all
together, keeps from falling asunder. So Xen. Mem,
Q

PE ee ee ee Se ep
ai Sap on mig ae ” : pay ‘ ES oe

SR oem Gee BES pew
et te Pita Pe cutee ee ae ae

- (im = ?

“114

iv. 3. 13: 6 rdv ddov kédcpoy ouvrdrray Te Kal cvvexor.
Philo, Vit. Mos. iii. 31: ‘The Creator of the universe,
the Father of the world, Who holds together (cvvéxav)
earth and heaven.’ There is nothing in the text about
the ‘anima mundi’ of Plato. The writer speaks merely
of the Omniscience and Omnipresence of God, even
as the Psalmist, Ps. cxxxix, and Zech. iv. 10. Comp.
Eph. i. 23. The use of ovvéyo is parallel with
8. Paul’s phrase, Col. i. 17: 1a mavra év ait@ ovvéarnke.
S. Aug. says that there is no necessity to refer this
passage to the spirit that is supposed by some to
animate the world, ‘invisibilem scilicet creaturam
euncta visibilia universali quadam conspiratione vege-
tantem atque continentem, Sed,’ he proceeds, ‘neque
hic video quid impediat intelligere Spiritum Sanctum,
cum ipse Deus dicat apud Prophetam, “Caelum et
terram ego impleo.” Non enim sine Suo Spiritu Sancto
implet Deus caelum et terram.’ De div, quaest. ad
Simpl. ii. 25, (vi. 108 Ben.). Compare 8. Bas. Magn.
Ady. Eunom. v. (p. 321 Ben.): xaddmep yap Hdiou Bodat
poricacba vépos kat Kaprey mototor, xpvcoedy byw rrood-
cat’ ovr@ kai Ivetpa dyov, éeredOdv eis dvOpmmov aGpa,
edwxe pev Conv, edoxe Sé adavaciar, edwxev dyracpoy, ifyepe
8€ Keipevov, 7d 8€ Kunbev kivnow didtoy ind Lvedparos éyiov
(Gov dyov eyévero. “Eoxe Sé€ dkiav avOpwros, Lvetparos
elootxiabevres, mpoyrov, aroard\ov, adyyéhov Geod, dv mpd
Arn, and others mention a read-
ing 6 ovvéxoy; but this is found in no uncial MS., nor
in Holmes and Parsons’ revision. Clem. Al. Strom. i. 5
(p- 332 Pott.) quotes the verse as given in the text.
On the Soul of the world 8. Cyril Al. has the following
passage: of d¢ ray “EAAjvev Aoyddes avtl rod dyiou Tvev-
patos tpirov eloxopifovar Wuxi}, bp hs Kat Gray Yuxovra (Gor,
éneions adtois tiv Caiy, kal Tas Tov ayiov Ivedparos duvdpers

Tovrou yi Kat o7rodds.

té Kal évepyeias mpooveveunxacw airy ...”Apape de dri gat

érépa dicts, mapa mavra éort ra 8’ abrov Kwwovpeva, rd Oeidy
s 1 ,, a 4 s > > Ud

te Kai (worotdy, Kal dyov Tvedpa, Kal ydp éorw dyevirov

cod Lvedpa, idcov adrod cat e€ airod mpoidy, evumécrardéy

te kai (dy, kal det by, Ort rod “Ovros earl, kat aird Ta mdvTa
- 4 ~ > > ’ c *

mAnpoi, kal tay Odov éotl meprextixdy, erel Tot Kal opoovatov

T@ wAypoovre Ta mavra, kat duepiorws OvTt mavraxov, mavra

THE BOOK OF WISDOM.

proving of his wicked deeds.’

yap abrod peord. Contr. Jul. viii. p. 275 (Aub.). See
note on xii. I.

8. OdSels ph is used on the analogy of od pi) with
conjunctive. :

OtSe ph wapodedcyn. I have edited from S, A, Ven.
The reading of V. ot8@ piv occasions a difficulty with .
the verb in the subj., no such use being found for cer-
tain elsewhere. The MSS. vary between pi and pi in
other places, e.g. ch. vi. 23. Job xxvii. 6 ; xxviii. 13.

NapoSedon. Vulg. ‘praeteriet,’ a verb inflected on
the analogy of ambire, as Ecclus. xi. 20; xxxix. 37,
though we find ‘ praeteribo,’ Wisd. vi. 24 and ‘ trans-
ibit,’ ii. 3. Comp. Deut. xxii. 1; Jer. v. 22, and see on
ch. xvi. 27.

*Eddyxouea, ‘justice when it punisheth ;’ Heb. xii. ©
5; Rev. iii. 19. Comp. Philo, In Flac. 18 (IL. p. 538):
Thy &popov ta&v avOporeiay dixnv.

‘H Sixy. Justice personified, as Acts xxviii. 4 ;
2 Mace. viii. 11; 4 Mace. iv. 13, 21.

"9. AvaBoudiors. AraBovd.or, a late word, used by Polyb.
iii. 20. 1, etc. Comp. Ps. ix. 23 Sept.; Hos. iv. 9.

_ Adyov dxoh = Adyor dxovaebévres, as in Thue. i. 73,
where see Poppo. ’Axo) is used objectively for ‘ the
thing heard,’ 1 Kings ii. 28; S. Matt. iv. 24; xiv. 1.
So ‘ auditio,’ as in Cic. Pro Planc. xxiii: ‘fictae audi-
tiones.’ §. Aug. reads ‘sermonum autem illius auditio
a Domino veniet,’ instead of ‘ad Deum veniet.’ De
Mendac. I. xvi. 31.

Eis €deyxov, ‘ad correptionem.’ Vulg. ‘For the re-
Eng. Marg., as v. 8,
ééyxovea, ‘when it punisheth.’ ‘Correptio’ in the sense
of ‘reproof’ is late Latin. It occurs continually in the
Vulg. e.g. ch. iii. 10; xvii. 7; Ecclus, viii. 6; xvi. rg.

10. Ods {nddcews = the jealous ear. Comp. oixovdpos
adixias, xpi7i)s adixias, S. Luke xvi. 8; xviii. 6. §. John —
xvii. 12. S. Jamesi. 25; v.15. There is a play of —
words in ods and 6pois.

Otdx daroxptmrerat.
Rather, ‘absconditur.’

11. *Avwpedf. The commentators consider this to be
a litotes for ‘very hurtful.’ Comp. 8, Jude 16,

‘Non abscondetur. Vulg.

“Lr 3-]

Katahahas, ‘detractione.’ Vulg. ‘ Backbiting.’
Eng. Rather, as the connection shows, calumny against:
God, blasphemy, is meant. The word xaradahid, not
found in classical writers, is used in N. T., 2 Cor. xii.
20; 1 Pet.ii.1. Clem. Rom. Ep. ad Cor. 30: petyorres
katra\ahids. ‘Detractio’ in the sense of ‘slander,’ ‘ de-
traction’ is also unclassical. Comp. Ecclus. xlii, 11.

Mopetoerat, ‘shall come from the lips;’ it can
searcely mean ‘ pass away.’

KarawpeuSépevoy, lying against God, speaking falsely
of things pertaining to Him, His ways and attributes.

*Avatpet uxt, ‘slayeth the soul.’ The writer
evidently refers not to physical, but to eternal death.
The doctrine of future rewards and punishments, only
darkly adumbrated in the O. T., is greatly developed
in the Book of Wisdom, and men’s actions are always
regarded as influencing the life beyond the grave.
Comp. iii. 1, 4, 5, 18, 19. 8S. Aug. Serm. cvii. ro,
Ben. : ‘Occides me? Melius tu occides carnem meam,
quam ego per linguam falsam animam meam. Quid
facturus es mihi? Occisurus es carnem: exit anima
libera, in fine saeculi et ipsam quam contempsit carnem
receptura. Quid ergo mihi facturus es? Si autem

falsum testimonium dixero pro te, de lingua mea occido_

me: et non in carne occido me: Os enim quod menti-
tur occidit animam.’ See also De Mendae. 31 ff. (vi.
P- 437 Ben.).

12-16. A third condition of the pursuit of Wisdom
is holiness in action. Sin is the cause of death, which
men, being possessed of free will, may choose or reject.

12. Zydodre with ace. ‘strive after,’ as 1 Cor. xii. 31;
or ‘court,’ as Gal. iv. 17. Vulg.: ‘Nolite zelare mor-
tem.’ Zelo is a verb formed from the Greek and
common in the Latin Fathers, but unknown previously.
Thus 8. Aug. Conf. i. 7: ‘vidi ego et expertus sum
zelantem parvum.’ ‘Tert. Carm. Adv. Mare. iv. 36.
Words of similar formation used in Vulg. are these:
thesaurizare, Matt. vi. 19, 20; sabbatizare, Lev. xxv. 2;
anathematizare, Mark xiy. 71; evangelizare, Luke ii. 10 ;
scandalizare, Matt. xvii. 26; catechizare, Gal. vi. 6;
agonizare, Ecclus. iv. 33.

COMMENTARY.

115 |

*Ev mAdvy, 2.e. by leading a life that strays from the
path of virtue. There is no allusion to suicide, as
some have thought. See Blunt in loc.

*EmomaoGe SheOpov, a stronger expression than ©
(ndodre Odvarov, ‘draw not upon yourselves destruction.’ \ ~~
Both expressions imply that men using their free will :
amiss constrain God to punish them. Death spiritual
as well as temporal is meant. This distinction is found
in Philo, Leg. All. i. 33 (I. p. 65, M.): durrds éor
Odvaros, 5 pév avOpdrov, 6 8€ wWuyijs iis. ‘O pev odv
dvOparov xopirpds éote Wuxijs awd oadparos, 6 dé Wuyis
Tdp*
& rai pnow odk dmobaveiy abrd pdvov, GAda Oavdr@ arobaveiv,

Odvaros dperns pev POopd eat, xaxias dé avddAnYus.

dnAGv ob rdv Kowdy, GAA Tov idtov Kal Kar’ e£oyxhv Odvaroy,
bs éote wuxis evrupBevopévns mabeor kat xaxias drdoas,
‘We may remark here Philo’s method of explaining
direct statements of Scripture in a moral or spiritual
sense in such a way as to eliminate their historical
character.

18. It is men who bring death upon themselves, for
God designed not that man should die physically or

-eternally. If Adam had not sinned, that separation of

soul and body which we call death would not have
taken place, and the second death was prepared not for
man, but for ‘the devil and his angels ; S. Matt. xxv. -
41. Comp. Prov. viii. 36; Ezek. xviii. 32; Hos. xiii.
9; 2 Esdr. viii. 59. Thus Const. Apost. vii. 1: vou)
pv éorw 4 tis fwis 680s, émcicaxtos 8€ 9 Tod Oavdrov, ov
ToU Kata. yvopnvy Oeod brap~avros, adda tod e€ émPBovdis
tod adXorpiov.

Téprerar én’ dmwd. Lévrwv. Comp. Ezek. 1. c. and
xxxiii. 11; 2 Pet. iii. 9. (évrav is probably neuter.
§. Aug. explains the apparent anomaly between this ©
statement and the fact that it is by God’s judgment
that the sinner dies, ‘Convenit judicio ejus ut moriatur
peccator; nec tamen operi ejus convenit mors. Ejus
quippe justum est judicium ut peccato suo quisque
pereat, cum peccatum Deus non faciat ; sicut mortem
non fecit, et tamen quem morte dignum censet, occidit.’
Contr. Jul. Op. imperf. iv. 32 (x. 1150 B.), A good
comment on the passage is found in the sermon of

Q2

\ "THE BOOK

116

Florus, prefixed to Hincmar’s Dissert. ii. de Praedest.
(Ixxy. p. 58, Migne): ‘Non ergo omnipotens Deus ulli
hominum causa mortis vel perditionis existit, sed ipsam
mortem et perditionem manibus et verbis ipsi impii
accersunt, dum nequiter operando, et nequius aliis
persuadendo, et sibi et illis damnationem adducunt ;
dum viam iniquitatis et perditionis amantes, a recto
itinere deflectuntur, et ad perpetuam damnationem,
tanquam datis inter se dextris, pari consensu nequitiae,
quasi ex voto et sponsione festinant, foederati mortis,
et vitae aeternae inimici, ipsi secundum duritiam suam
et cor impenitens, thesaurizant sibi iram in die irae.’

14. Eis 75 etvat, ‘that they might be,’ carry out the
laws of their proper existence. This would include the
growth and decay of plants and brutes, and the im-
mortality of man. Comp. Gen. i. 28, 31; Rom. viii.
20, 21; Rev. iv. 11. Op..S. Cyr. Al. De rect. Fid. ad
Pulch. p. 152.

Lwripror, sc. «ici, ‘saving, not hurtful’ but tending
to preserve life, ‘salutares.’

Tevéces t. xdop. ‘the creatures,’ created things of
the world (xvi. 26; xix. 11), as commonly in Philo,
e.g. De Leg. Alleg. ii. 21, (I. p. 81), The Vulg. gives
‘nationes’ in the sense of ‘races’ or ‘species,’ which
the word sometimes bears in classical Latin. Plin. xxii,
24. 50: ‘Nationesque et indicationem in apium ac
deinde florum natura diximus.’

dppaxov édd0pov, ‘medicamentum exterminii.’
Vulg. ’OAbpov is added because Pdppaxoy is used in
a bad or good sense. Comp. Ecclus. vi. 16: gidds mords
Gdppaxoy fwjs. A Lap. thinks that the author means
to assert that though noxious animals and plants were
created at first, yet that they had no power to injure
man before he fell. But the wording, ‘there is in them
no poison of destruction,’ points rather to the nature
of things generally, and implies that there is no destruc-
tive agency in nature, this clause being parallel to the
one immediately preceding. The Vulg. word ‘exter-
minium’ occurs iii. 3; xviii. 13, 15, and in ecclesias-
tical Latin. So Tertull, Adv. Jud. viii: ‘ exterminii
civitatis Jerusalem.’ §, Aug. Conf. ii. 4.

OF WISDOM.

“Aou Bacidevov. ‘Nor is the kingdom of death —
upon the earth.’ BaciAeoy and plur. BaciAeca mean in
classical Greek ‘a royal palace.’ So S. Luke vii. 25.
But it seems here to be = Bacideia, and in ch. y. 16,
and 1 Kings xiv. 8 (Cod. Alex.), Calmet however and
some others retain the usual meaning of ‘court’ or
‘palace.’ ‘Le roi des enfers n’avoit pas son palais
sur la terre.’ Hades is personified as king of death,
Hos. xiii. 14; Isai. v.14; Rom. v.14; Rev. yi. 8;
xx. 14.
Lect. note 30) find Platonism in vers. 13-15, but the
author says no more than is warranted by Old Testa-
ment Scriptures, and he explains how death was
introduced, ii. 24.

15. This verse is placed in a parenthesis in the fs os

English Version, but this is unnecessary. ‘ Righteous- —
ness’ (as in ver. 1== Wisdom) leads to immortality.”
The Vulg. has ‘justitia enim perpetua est et immor-
talis, where the Greek has nothing to represent ‘ per-
petua.’ The Sixt. ed. adds: ‘injustitia autem mortis
acquisitio est,’ which is received by Fritzsche and
Grimm. This is probably a gloss added by one who
wished to complete the parallelism and to give airdv
in ver. 16 something to refer to. It has no authority
from any Greek MS., and is found in very few Latin
MSS. of weight. For the sentiment comp. Prov. iii. 18 :
Evdov fwijs éore (i) copia) maar rois dvrexopévors aris.

16. This verse repeats the thought of ver. 12 with
an emphatic irony. There is a fine climax here; men’s
frantic love for their own destruction is exhibited in a
terrible picture. First, they call death to them like an —
honoured guest with inviting gestures (yepoly) and
words, they are, as it were, love-sick and faint (érdxn-

cav) with desire of death, and then to keep it always -_

with them they make with it a covenant of truth and
love. Gutb. See quotation from Hincmar in note
on ver. 12.

‘Called 2¢ to them.’ Eng. ‘It’ is wrongly italicised
as it represents adrdy, ¢.¢. @dvarov, which is understood’
from aOdvaros, ver. 15. Vulg.: ‘accersierunt,’ from
accersio=arcesso, with the change of one s into r, both

Some commentators (see Burton, Bampt.

-11, 1.]

verbs being causatives from accedo. Comp. Acts x. 5,
32, Vulg. So we find linio for lino, Ezek. xiii. 15.

*Erdxnoay, ‘they were consumed, they pined away
for love. Vulg.: ‘defluxerunt.’ Eng.: ‘They con-
sumed to nought.’ But if they perished, how could
they be said to make a covenant with death? Arnald,
seeing this difficulty, wishes to transpose the clauses ;
but this is unnecessary if we take érdx. as above. The
‘making a covenant with death’ is from Isai. xxviii.
15, 18, (comp. Ecclus. xiv. 12.) There is a close con-
nection between this book and the Greek version of
Isaiah.

*Exetvou pepidos, as in il. 25, where see note. If
_ ékevov refers to a different object from adréy, it is best
to refer it to ddov, v.14. Cp. 2 Mace. i. 26.

Additional note on vy. 13. Our author’s teaching on

the subject of death and judgment has been thus
epitomised by Grimm and others. (ji.) God is not the
author of death, but gave their being to all things, and
willed man to be immortal, ii. 23. (ii.) The envy of
Satan brought death into the world, ii. 24. (iii.) But

COMMENTARY.

Seep i ela gte we yin AS ee Sb OAS tt wT paral oom be Bec. Rass

117

through virtue and wisdom men obtain immortality,
i. 15; ii. 22; vi. 18; viii 17; xv. 3, and a blessed
life with God in heaven, iii. 1 ff.; iv. 2, 7, 16 ff; v. 2
15; vi. 1g. Only the ungodly meet with the punish-
ment of @dvaros, i. 12, 16; ii. 24; they have no hope,
lii. t1, 18; v. 14; xv. 6, 10; darkness will cover
them, xvii. 21; their souls shall perish, in that they
will be in torment, and deprived of the comfort of
God’s presence, i. 11; iv. 19; but they will have
knowledge of the blessedness of the righteous and be
conscious of what they have lost when it is too late,
v. 1 ff The author assumes that judgment follows
immediately upon death, and that sinners are not
annihilated, but suffer the second death (Rev. ii. 11;
xxi. 8), ¢.e. positively, pain and consciousness of guilt,
negatively, the loss of blessedness. There is no trace
in the Book of the doctrine of the resurrection of the
body. The souls of the righteous are in heaven, the
souls of the evil in hell; the body perishes like all
other material substances; and there is no return
for it.

CHAPTER Il.

II. 1-20. The reasoning of the materialist or sen-
sualist. 1-5. His view of life.
This is one of the finest passages in the Book, full

of a kind of evil grandeur rhythmically expressed.’

Comp. 1 Cor. xv. 32: ‘Let us eat and drink, for to-
morrow we die” Isai. xxii. 13; lvi.12. Hor. Sat. IL
vi. 93 ff. ; : ,
1. Etwov yap, sc. of doeBeis, i. 16. This is the reason
why ‘they are worthy to take part with death:’ their
own thoughts and words prove it.
*Ev éaurois (for which reading there is most au-
' thority: thus Vulg.: ‘cogitantes apud se,’) must be
- taken with Aoywdy. ‘reasoning one with another’ =dd4-
dots, as V. 3. 41 Macc. x, 71.

Aumpés, Vulg.: ‘cum taedio.’ Eng. ‘tedious,’

used in the sense of ‘ painful,’ like Jacob’s words: ‘ Few
and evil have the days of the years of my life been.’
Gen. xlvii. 9. Comp. Job xiv. 1; Eccles. ii. 23.

*Ev ted. dvOp., ‘in the death of man,’ when death
comes, ‘there is no remedy,’ facts, Vulg. : ‘refrigerium,’
MS. Corb. 2: ‘sanatio.’ Schleusner conjectures that
the Vulg. translator read tavois from iaivouar; but the
word is unknown. ‘Refrigerium’ is found iv. 7;
Isai. xxviii. 12; Acts iii. 20, and in the Latin Fathers,
e.g. Tertull. Apol. 39 med.; Fug. 12. p. 194. Idol. 13:
‘Lazarus apud inferos in sinu Abrahae refrigerium
consecutus, Pseudo-Ambr. Serm. 19 (p. 515 B).

*Avahdoas, ‘reversus,’ Vulg.: ‘having returned,’ as
1 Esdr, iii. 3. Tob. ii. 9: avéAvoa Odwas, ‘I returned
home after burying.’ So S. Luke xii. 36. Comp. the

118

Latin solvo, to loose from moorings, hence, to depart.
“O avakvoas may also be taken as = a redeemer, saviour,
liberator. But comp. ch. xvi. 14; Eccles. viii. 8.

2. Abtocxediws, usually adrocyeddy, off-hand, at hap-
hazard. Vulg.: ‘ex nihilo,’ which misrepresents the
meaning. Eng.: ‘at all adventure.’ Comp. Lev. xxvi.
21, marg. Thus Shakspeare, Com. of Errors, ii. 2:

‘T’ll say as they say, and perséver so,

And in this wish at all adventures go.’
Grimm quotes Lactant. Instt. IT. i. 2: ‘Homines...
ne se, ut quidam philosophi faciunt; tantopere despi-
ciant, neve se infirmos et supervacuos et frustra omnino
natos putent, quae opinio plerosque ad vitia compellit.’
Comp. Cicero, Tuse. i. 49: ‘Non temere nec fortuito
sati et creati sumus,’ et caet.

Mer& todo, ‘ afterwards,’ when this life is over.

Od x is closely joined with irdpé., so the correction
pw) is unnecessary. Obad. 16:
imdpxortes.

“O Myos. Eng.: ‘a little spark.’ The Eng. ver-
sion here, as usually, follows the Compl. which reads
drtyos omwénp. Vulg.: ‘sermo scintilla ad commoven-
dum cor nostrum.’ Gutb. understands by ‘sermo’
Adyos evdidberos=thought. The meaning is, our thought
is a spark which arises at the beating of the heart.
This is like the notion of our modern materialists, who
see in the movements of the mind only certain molecu-
lar, chemical, or electrical, changes and nothing beyond.
Ancient philosophers have similar speculations. Thus
Heraclitus deemed that Fire was the px}, the principle,
the moving power of all things; and if we may believe
Cicero (Tusc. Disp. i. 9), Zeno considered that the
‘animus’ itself was fire. (See Wolf's note, l.c. § 19.)
‘ Aliis,’ says Cicero, ‘cor ipsum animus videtur, ex
quo excordes, vecordes, concordesque vocantur.’ See
Prolegom. § I. 2. Isidor. Pelus, Ep. iv. 146, refers to
this passage: of yap doeBeis omwOijpa vopicavres eivae rip
Wuxiv, ob drocBeabévros, as &hacay, réppa aroBnoera rd

kal €covra: Kabas ovx

capa, pdvov reOvavat vouifovres, pn xpiverOa 8é.
3. Téppa dof. as if the life were a spark of fire
which gradually consumed the body and left only ashes,

THE BOOK OF WISDOM.

[u. 2-—
The notion in Eccles. iii. 20 and Ecclus. xvii, 1 is
different. :

Xadvos dijp. Vulg.: ‘mollis,’ whence Eng. ‘soft.’
Rather, ‘empty, unsubstantial.’ With the general sen-
timent contained in vers. 1-3 we may compare Lucret.
De Rer. Naf.-iii.-233 ff. and 456, 457.

4. The Vulg. transfers the first clause of this verse

to the end. Similar transpositions occur iv. 19; Xii.
12. Reusch.

‘Our name shall be forgotten.’ Comp. Eccles,
ii, 16 and ix. 5. "EmAnoOnoera; passive, as Ecclus,
iii, 14. Xxxii. g: 1d pynpdovvor abris ok émAnoOnoerat,
So 8. Luke xii. 6. ;

Mmpovedoer. Found with acc. 8. Matt. xvi. g;
Rev. xviii. 5. On the desire to live in the memory of
posterity see Ecclus. xxxvil. 26; xliv. 7 ff.

BapuvOcioa, ‘aggravata, Vulg., ‘overcome,’ Eng.
Arn. conjectures papavOcioa, which indeed is found in
one cursive MS. Retaining the word Bapurécica, we
must take Bauermeister’s comment as satisfactory: _
‘nebula vi caloris pressa redit in aquam atque decidit,’
the science of those days being rather phenomenal than
accurate,

* 5. Exués. The comparison of man’s life to a shadow
is frequent in O.T. Comp. Job xiv. 2; 1 Chr. xxix.
15; Ps.cii. 11; cix. 23; exliv. 4; Eccl. vi. 12; viii. 13.

Katpés, ‘tempus nostrum, Vulg.: ‘non est re-
versio finis nostri.’ ‘There is no return of our end,’
t.e. ‘no death a second time.’ ‘It is appointed unto
men once to die,’ Heb. ix. 27. The Eng. version makes
tautology : eet our end is no returning . .. no man
cometh again.’

Kateoppayicbn, sc. docabedoepte; ‘Return is sealed
up, closed,’ as if in a sealed tomb. ‘The ancients sealed
what we shut or lock up. Job xiv. 17; Dan. vi. 115
S. Matt. xxvii. 66; Rev. xx. 3.

‘No man somes again. Comp. Job vii. 93.
2 Sam. xii. 23; Ecclus. xxxviii. 21. The doctrine of
the resurrection of the body is not found in this Book,
The prevalent idea is that, though the soul lived for
ever, it would never return to earth.

= IL. 12.)

6-9. First result of the materialist’s view of life:
sensual gratifications are to be pursued with eagerness.

With this paragraph comp. 1 Cor. xv. 32; Isai.

xxii, 13; Horat. Sat. IL vi. 93 ff.

‘6. Tv dvtwv dyabay, ‘ present, actual good things,’ in
opposition to imaginary blessings, as virtue, wisdom, or
future, as happiness in another state. The author
seems to have in mind Isai. xxii. 13. Cp. 8. Luke xii. 19.

‘Qs vedrntt. The MSS. vary between vedryre and
vedrnros. Vulg.: ‘tanquam in juventute. Syr.: ‘in
juventute nostra. Arab.: ‘quamdiu durat tempus
“juventutis.’ Neéryr: may be dat. of time, or as xricet,
dependent on xpyoapeba. Perhaps the clause is best
translated: ‘Let us use the creature eagerly as in
youth, with the energy which youth is wont to exert.

Ti xtice:, ‘the creature,’ 7.e. created things, as often
inN.T. Rom. viii. 19, 20; Heb. iv. 13. Some cursive
MSS. read xrjce, the two words being often confounded.

7. NdyoGpev is applied by zeugma to ptpwv as well
as otvov to which it properly belongs. Amos, vi. 6,
speaks of the luxury of those of mivovres rov diwiopévov
olvov, kal ra mpara ptpa xpidpevor. Comp. Ps. xxiii. 5 ;
§. Luke vii. 46.

“AvOos éapos. ‘Flower of spring.’ ‘Non prae-
tereat nos flos temporis,’ Vulg. probably reading éapos,
as it translates ‘the early rain,’ 8. James v. 7, by ‘tem-
poraneum,’ and the ‘early fig,’ Isai. xxviii. 4, by the
same word, Gutb. The reading depos probably was
originally a mere oversight in copying. Arn. suggests
that the meaning may be, ‘ Let no fragrant breath of
air arising from the wine or ointments pass by or
escape us. This is more ingenious than solid. Mr.
~Churton paraphrases: ‘the flower that scents the air.’

8. Erepdpeba. The crowning with flowers is a no-
tion derived from the Greeks. See Judith xv. 13 for
something similar.

‘Nullum pratum sit quod non pertranseat luxuria
nostra,’ Vulg.; this addition is possibly correct. It is
true that nothing to correspond with this clause is
found in any existing Greek MS., but a clause parallel
to the first half of the verse is required, if we regard

COMMENTARY.

119

the careful balancing of periods exhibited in the rest of
the paragraph. There are too, it seems (see Prolegom.
p: 28), two more stiches in the Latin version than in
the present Greek text, which ought to consist of 1100
verses, but contains only 1098; hence it is thought that
some have fallen out of the Greek. Further, in a
glossary attached to the Codex Coislinianus 394 collated
by Thilo, the word Aepov is mentioned as occurring in
this Book. Now it is found nowhere in the existing
text, and the only natural conjecture is that the original
of the Vulg. addition commenced with the words pydeis
Aeypor, and that these were accidentally omitted owing
to the itacismus in ver. 9, pydeis quay. The Rheims
version translates: ‘Let no meadow escape our riot.’

9. *Ayepwxias. This word in classical Greek means
insolence, haughtiness, Here, ‘unrestrained volup-
tuousness ;’ insolentia in luxurie vitaeque mollitie con-
spicua, Wahl. Clav. Comp. 2 Mace. ix. 7; 3 Mace.
ii. 3. It is derived from 4 intensive, yépas, and éxo.

“Ort airy. To enjoy life while it lasts: we have
nothing else to do, nothing more to expect. Grimm.

10-20. Second result of the materialist’s view: op-
pression of the weak and the righteous.

10. Karatuvacr. ‘Let us tyrannize over, oppress ;’
Ezek. xviii. 12; Acts x. 38; S. James ii. 6. Comp.
the advice of Kaxia to Hercules in the story of Pro-
dicus, Xenoph. Mem. II. i. 25: ofs dv of Gddox epyatovrar,
rovras od xpyon, ov8evos dmexdpevos Oey dv Suvardy 7 te
kepdavar’ rravraxdbev yap dpedeicba rois éuot Evvotow efov-
ciav éywye Tapéxo.

*Evtpam@pev, ‘reverence, as S. Matt. xxi. 37.
ll. ‘Let might be right. Juven. Sat. vi. 223:
‘Hoc volo, sic jubeo, sit pro ratione voluntas.’
For ‘lex justitiae,’ Vulg., some MSS. read ‘lex injustitiae.’
"Eddyxerat, ‘ proves itself.’

12. "EveSpedc. «7.4. This passage seems to be a
citation from Isai. iii, 10 according to the Sept.:
Snooper tov Sixaov, drt Sioxpyoros Hyiv é€ort, where the
Hebrew gives something quite different: ‘Say ye to the
righteous that it shall be well with him,’ It is quoted
by many of the Fathers as referring to Christ. Comp,

a eee
rs

120

8. Barnab. Ep. vi. 7; Just. Dial. xvii; Euseb. Eel.
Proph. iv. 2 (Praep. Ev. xiii. 13): dpopev dd’ jay rov
Sixaov. And so Clem. Alex. Strom. v. 14 (p. 714
Pott.): dpopev ad? judv rov Sixaov' Gre Sicxpnotos Hyiv
éorw. He then partly quotes Plato, De Rep. ii. 5
(p. 361 Steph.): dq Siaxeipevos 6 Sixaos paotrydcerat,
orpeProoera, dednoerat, exxavOnoera Td dpOadpe, rehevTar*
mavra kaxi mabov dvacxwdvdevOncera’ Kal yrooera, Ste
ovx elva Sixaov, ddd Soxeiv det CéAexv. Hippol. Rom.
Demonstr. Adv. Jud. pp. 66, 67, (ed. Lagarde): $épe
8) és pécov Kal tiv mpodyrelay Zodopay, thy Aéyovcay rept
Xpicrod, ra rpds “lovdaiovs capas cat apidprws diayyéddov-
gay, ob pdvov Ta Kata Tov mapdvTa Katpoy, GANG Ta KaTa Tov
porta aidva avrois cvpBaivew dia rHv aiOaderav Kal réApar,
fv éroincay apxnyd ths Cwas. Reyer’ yap 6 mpodpyrns, od
Stehoyicavro of doeBeis, wept Xpiorov eimdvres, dpOas évedpev-
capev. . . Coxara dixaiwy, Kal mddw akovoov, & "Iovdaie.
ovdels ex trav dixaiwv } mpodnray éxddecer éavrdv vidy Geod,
Adyer ody adbis ds ex mpoodrov "Iovdaiwv 6 Sodopdy rept rov-
Tov Tov Stxalov, ds eariw 6 Xprords, Ore eyévero Hpiveis EAeyxov
. && Adyov airod. So S. Cypr. Testim. lib, ii. 14.
These words are used in Hegesippus’ account of the
martyrdom of S. James the Just. Ap. Routh, Rel.
Sacr. vol. i. p. 195, quoted from Euseb. Hist. ii. 23.

Avoxpyotos, Vulg. : ‘inutilis.’ Eng.: ‘not for our
turn,’ 7.e. not for our convenience, not to our purpose.
Thus Shakspeare: ‘My daughter Catharine is not for
your turn,’ Taming of the Shrew, ii. 1. So Christ
nripdabn Kat od« édoyic6n, Isai. liii. 3.

"OverSifer ff. dpapr. vdyou. ‘Casts in our teeth
offences against the law.’ Néyuos without the article
means ‘ The Mosaic law’ (see Winer, Gr. § 19). Hence
the sensualists in this chapter must be regarded as
renegade Jews, who with Greek culture had adopted
Greek vices. See Gutberl. Einleit. §§ 3, 4; Neander,
Hist. of Chr. Rel. i. p. 70 (Bohn). Thus Philo, Vit.
Mos. i. 6 (IL. p. 85): vdpous mapaBaivovar xa obs éyevvf-
Onoav kai érpahyoar, {Sn dé marpra, ofs pepyns oddepnia mpdo-
cote Sixala, kevodow exdediyrnpévor, kat Bia riyy Tay mapévray
drodoxiy, ob8evds ere rév dpxatov prhunv AapBdvovow.
Comp. De Conf. Ling. 2 (I. p. 405). See note on iv. 15.

THE BOOK OF WISDOM.

Vulg.: ‘improperat nobis,’ ‘casts as a reproach,’
So Rom. xv. 3: ‘improperia improperantium.’ This isa
rare post-Aug. word formed from ‘in,’ ‘probrum,’ It
is found in some MSS. of Plautus, Rud. III. iv. 28;
but others read ‘ opprobas.’ See on v. 3. OME:
Ecclus. viii: 6; 8. Matt. xxvii. 44, Vulg.

*Emdnpiter piv, Vulg. : ‘diffamat in nos,’ Eog.; ;

£ objecteth to our infamy.’ Or simply, ‘ utters, annceia ;
J y: py; ;

against us,’

“Apapt. maSelas jay. ‘Offences against our reli-
gious training.’ There is continual confusion in MSS.
between madia and radeia.

18. ’Emayyé\. ‘professes,’ 1 Tim. ii. 10; vi. 21
So Christ claimed ‘to know’ God. Matt. xi. 27; John

vi. 46. In the text the knowledge of God means the ©

knowledge of His will and requirements, what He re-
wards and what He punishes,

NaiSa Kupiov. This expression seems here to mean.

‘child of the Lord, as it is said ver. 16, ‘he maketh his
boast that God is his father,’ aud ver. 18, ‘if the just man
be the Son of God,’ though in the latter passage the
term is G¢cod vids not mais. But the two expressions
are used interchangeably in this Book, comp. ix. 4, 7;
xii. 19,20. Our Saviour is called rdv maida airod (Gcoi)
*Inoodv, Acts iii. 13, where the word probably means
‘servant,’ mais not being used to express the eternal
generation of the Son. It is applied in this sense to
Christ, Is, xlii. 1, while, xlviii 20, dotdos is used in the
same connection. So xlix. 3: dovAds pov ef od, "Iopaija,
and ver. 6: péya col éort rod KAnOjvat ce maida pov. Of
Christ it is said, 8. Matt. xxvii. 43: «fre yap “Or: Ocov
elu vids. §, John xix. 7. The Syriac of the text is
translated: ‘He says, I am the Son of God.’

In all this passage the Fathers have generally seen
a prophecy of the Passion of Christ ; and there are
some wonderful coincidences of thought and language
between it and the Gospel. Comp. here S. Matt.
xxvii. 43; §. John xix. 7. But the similarity may
be owing partly to the O. T. quotations embodied in
the text, partly to the recurrence of each typical form
of reproach in the Passion of Christ. See Is. Williams,

[u.13-

m1. 19.]

The Passion, p. 226, (ed. 1870). Comp. the quotations
in note on ver.12. §, Aug. De Civit. xvii. 20 : ‘Quorum
flibrorum] in uno, qui appellatur Sapientia Salomonis,
passio Christi apertissime prophetatur. Impii quippe
interfectores ejus commemorantur dicentes : “ Cireum-
‘veniamus justum,”’ etc. Comp. also Cont. Faust. xii.
in Ps, xviii. Enarr. ; Serm. i. 11 ; Ep. exl. 20.

14. *Eyévero: he tended to expose our views to
public reproach, by forcing comparisons with his own.
So Vulg.: ‘ factus est nobis in traductionem cogitatio-
num nostrarum. Comp. 8. John iii. 20; vii. 7. Mr.
Churton paraphrases: ‘the effect of his words is to
rebuke our inward thoughts and purposes.’

*Traductio,’ blame, reproof. See on ch. iv. 20, and
comp. xi. 7; xviii. 5, Vulg.

15. Kat Berdpuevos, ‘even when merely seen,’ i.e. the
mere sight of him is annoying. Prov. xxi. 15: dov0s
dxd@aptos mapa xaxovpyos. Comp. 1 Kings xxi. 20; Isai.
liii. 3; S. Matt. viii. 34; S. John xv. 19.

Tots GAdows = 1G (Sig) ray dAdor, like Homer's
xépat Xapirecow Spoia, Il, xvii. 51. So ch. vii. 3: povip
époiay macw, where see note.

*EfnAAaypévai, ‘immutatae,’ Vulg. ‘strange, un-
usual ;’ Aristot. Poet. xxi. 20: day dvoud eorw § Kipioy
++ +f e&paypevor.

TpiBor, as ddds ver. 16 and in N. T.,‘ path of life,’
religious views. Comp. Acts xix. 9; xxiv. 14.

16. Eis xiBSydov. ‘We were reckoned by him as
dross, impure.’ The Eng. translation ‘counterfeits’
(which indeed is the usual meaning of the word) conveys
@ wrong impression, as the persons mentioned would
probably not take the trouble to assume the: mask of
religion. The parallel member és dxé dxafapovdy sup-
ports this view. The Vulg. ‘tanquam nugaces’ seems
weak, though Gloss. Philox. gives: ‘nugas campés.’
The word ‘nugax’ does not occur again in the Vulg.
It is found in 8. Ambr. Ep. 58, when he is quoting
2 Sam. vi. 22: ‘ero nugax ante oculos tuos,’ where
Vulg. gives ‘humilis’ (p. 1099 Ben.).

_ Maxapifer, ‘ praefert,’ Vulg. ; rather, ‘ calls blessed
the end of the just.’ “Eoyara, ‘the death,’ as Ecclus.

FL Rp eS ee ee a Re

COMMENTARY. 121

i. 135 vii. 36; li.r4. Comp. Numb. xxiii. 10 (Heb.);
Rey. xiv. 13. In Job xlii. 12 ra écyara means the
latter part of life.

*Adalovederat, ‘maketh his boast,’ a fine expression.
Comp. ver. 13. This is the complaint made against
Christ, John v. 18,

17. ‘If his words be true,’ viz. that he is a child of
God. Comp. Ps. xxii. 7, 8; Matt. xxvii. 41 f£

Ta év ExBdoe: avrod, ‘quae in exitu ejus eventura
sunt,’ Grimm ; 7.¢. whether his end is blessed, ver. 16.
The sensualist himself thinks of no life beyond this
‘end.’ The Vulg. adds: ‘et sciemus quae erunt novis-

sima illius.’ Gutberlet deems this to be merely an

expansion of the idea contained in the Greek; but it
is more probably another version of the same which has
crept into the text. It is not found in S. Cypr. Test.
Adv. Jud. ii. 14, where this passage is cited; but it occurs
in 8. Aug. De Civ. Dei, xvii. 20. “ExSacis in the sense
of ‘end’ or ‘issue’ is of late Greek. Polybius has
mepi Thy ExBaow Ti éx Tod Sidimmov wodéyou, Hist. iii, 7. 2-
Comp. Wisd. viii. 8; xi. 14; Heb. xiii. 7.

18. Some see in this verse an interpolation by a
Christian hand, owing to its marvellous similarity to
the taunts levelled at the Saviour, 8. Matt. xxvii. 43.
But see on ver. 13, and comp. Ps, xxii. 8, 9. So
Euseb. Hist. Eccles. v. 1, tells of the treatment of
martyrs by their persecutors who derided them in
similar terms: mot 6 Gcds airéy, kai ri airods Syncev Fj
Opnoxeia, fv kal mpd ris éavrady cdovro Wuyns; ... viv
Boyer ei dvacrncovrat, cai ei divarat BonOjoa airois 6 Ocds
avray, xai é£edeoba ex ray xeipay Har.

*O Bixatos, Vulg.: ‘Si enim est verus filius Dei,’
where ‘ verus’ is the translation of 6 dixaios.

19. ’Erdowpev, ‘let us test.’ Acts xxii. 24. See on
vi. 7. Comp. Jer. xi. 19.

*Emeixeray, ‘meekness, goodness,’ opp. to 08pe,, as
dvefxaxiay is to Bacdvg. Acts xxiv. 4. Vulg.: ‘reve-
rentiam ejus,’ as Heb. v. 7: ‘exauditus pro sua reve-
rentia.’ Gutb. See on xii. 18.

"Ave&ixaxiay, ‘ patience, forbearance,’ 2 Tim. ii. 24:
dvefixaxov. Comp. Is. liii. 7. :

R

f

122 THE BOOK OF WISDOM.

20. Karatixdowper, as Jas. v. 6: xaredixdcare, éovet-
care tov dixaov, Grimm.

*Emoxom) is used in a good or bad sense. Comp.
iii. 7, and xiv. 11.» Here it means ‘regard; respect,’
(xix. 14), with an ironical turn, ‘God is sure to regard
him.’ Comp. Gen. xxxvii. 20; Jer. xi. 19; xviii. 18.

’Ex Néywv a. ‘ex sermonibus illius.’ Vulg. ‘according
to his words,’ as he boasts, vers. 16, 18. The Greek
will hardly bear Mr, Churton’s paraphrase: ‘there
shall be an inquiry into the truth of his words.’

21-24. Such views spring from wilful ignorance of
the purpose of God who created man to be immortal, but
death came into the world with sin by reason of the
devil's envy.

21. “Edoyic. kat émd., like ver. 1: etov éavrois Nopwd-
pevor ox dp6as. This is one of the passages supposed
(by Graetz and others) to have been introduced by a
Christian copyist. The supposition is quite gratuitous,
and unsupported by any evidence.

*AnetUbdwoe, Aristot. Eth. Nic. VI. v. 6: gore yap

i) axia pOaprixi dpyijs. 8. Athan. Hist, Arian. 71

(i. p. 386 Ben.): ériddoce yotv aitav év rotros thy
Sidvorav 9 xaxia, §, Ephr.’s translator (de Humil. ‘94)
reads dmerig@dooer. Comp. Eph. iv. 18.

22. Muotijpia ©. ‘Sacramenta Dei,’ Vulg. See on
vi. 22. ‘The secret counsel of God’ with regard to
the trials of the just, and the reward that awaits them
in the future life. Comp.iv.17. For a similar use
of the word in the N. T. see Rom. xvi. 25; Col. i. 26;
Eph. i. 9.

Od8e Exp. yépas, sc. efvar, ‘ nor judged that there is
a reward.’
*Apdpov. Rey. xiv. 5.

23. "En dpOapoia, ‘with a view to incorruption,’
‘to be immortal’ (comp. vi. 18, 19; 4 Mace. ix. 22,
23; 1 Cor. xv. 50,'53, 54), referring to the eternal
life beyond the grave, as @dvaros in the next verse
denotes rather the second death than physical death.
Qutb.

‘Hominem inexterminabilem,’ Vulg. This adjective
is very uncommon. It is mentioned as occurring in

a

Claud. Mamert. De Stat. Anim. ii, 3. See note on
rs ou
18émT0s, ‘proprietatis.’ ‘His own peculiar na-—
ture, being ;’ ‘¢g. d. Homo est imago Divinae naturae,
quae Deo est propria; vel, Homo est imago divinarum _
proprietatum, attributorum et dotum, quae Deo sunt
propria,’ A. Lap. Comp. Gen. i. 26, 27; ii. 7; v.13
Ecclus. xvii. 3 ; 1 Cor. xi. 7. Col. iii. 10: kar eixdva rod
kricavros airévy, See 2 Pet. i. 4, which, however, refers
to the Incarnation of Christ, and the Christian’s sacra-
mental incorporation with Him. The reading idrqros
has the greatest weight of authority. The Eng. trans-
lators read didiérnros, which has some patristic, but W
little MS. authority. Thus S. Method. De Resur. xi.
(xviii. p. 280, Migne): gkrie tiv dvOpwmov 5 Ocds
émi dpbapoia, ai cixéva tis iSias didiérnros éroincey airév.
ovx dpa andd\dvtat TO cHpa’ 6 yap avOpwmros éx Wuyijs Kat
oouaros, And Athanas. Cont. Apoll. i. 7 (i. p. 927,
Ben.): dre &rivev 6 Ocds tiv dvOpwrov emi apOapcia, Kat
elxdva ris idias dididrntos éxoincey airy... kdcporv; and

tb. (p. 934): émt apOapoia xai eixdve tis idias dididrnros,
éroincey aitdy diow dvapdprytoy, ai Oédnow aite£ovowoy
Pbdvo ... Kécpov, etpapévov tis mapaBdcews Ti erivoay,
The Vulg. and Syr. read éuodérnros, which seems to
have reached the text from the gloss of some scribe __
who wished to make the wording conform to Gen. i.
26: momowper dvOpwmov kar’ eixdva tperépay Kat xa
époiwow. Clem. Alex. Strom. vi. 12, reads i&8érpros.
Thus: ov« ¢yvacay pvornpia Geod" dre 6 Oeds Exrioe Tov
avOperoy ext apOapaia, kai eixdva ris iBias ididryros éroin-
oev airév, P. 788, Pott. Epiphan. ap. Hieron. i. 251: _
‘imaginem suae proprietatis dedit ei.’ :
24. ‘Through envy of the devil came death into
the world.’ The serpent is here identified with the
Devil and Satan, a very remarkable development of
O. T. teaching; anticipating the Christian revelation —
of the existence and personality of the great evil spirit.
See Rev. xii. 9; xx. 2; S. John viii. 44. Philo
allegorizes the whole story of the fall, making the ser-
pent the symbol .of pleasure, De Mund. Opif. 56 (L
p- 38). Orig. in Joan. tom. xx. 22 (i. p. 343 Ben.):

=r. 2.]
‘
otra pbdvm Odvaros cloner cis Tov Kdcpov, del év ols édy
etpy (aow dvOpwroxrovoivros (AraBddov), Ews dv mavrev Trav
€xOpav imorebévrwv trois root rod viod tov Ocod, ~rxaros
_ €xOpds abrod Odvatos xarapyn6j. So tb. t. xxii. (p. 407).
That the serpent who seduced our first parents is the
same as Satan is stated in the Kabbalah and Talmud.
See Ginsburg, The Kabbalah, p. 29.

AvaBddou, without the article, as 1 Chr. xxi. 1;
Acts xiii. ro; 1 Pet. v. 8. The word da8odros means,
‘one who sets at variance,’ then ‘a slanderer ;’ and it
is used throughout the Sept. as the translation of the
‘Hebrew Satan. For the O. T: idea of the Devil’s envy,
see Job i. g—11, etc., and Isai. xiv. 13. Josephus, Ant.
I. i. 4, speaks thus of the serpent’s envy: 6 égis cvv-
Scairdpevos rG BC "Addu Kal TH yuvaxi Pbovepds elyev
ef’ ois atrods eddatpovnoew gero memecpevovs Tois Tod
cod wapayyéApact. S, Bernard makes the following
suggestion as to the cause of this envy: ‘ Potuit con-
tingere (si tamen incredibile non putetur), plenum
sapientia et perfectum decore, homines praescire po-

COMMENTARY.

123

tuisse futuros, etiam et profecturos in pari gloria.
Sed si praescivit, in Dei verbo absque dubio vidit, et
in livore suo invidit, et molitus est habere subjectos,
socios dedignatus. Infirmiores sunt, inquit, inferiores-
que natura: non decet esse concives, nec aequales in
gloria.” In Cant. Sermo xvii (p. 2758 A.).

Odvatos eionOev eis Tr. kdopov. Comp. Rom. v. 12.
Oavaros is the death of the soul. See on ver. 23.
Késpoy is not the universe, but the world of men, as
2 John 7. The devil is called ‘him that hath the
power of death,’ Hebr. ii. 14.

Nepdfoucr Sé€ adréy. Vulg.: ‘imitantur autem
illum,’ i.e. diabolum. Eng.: ‘do find it, i.e. death.
Rather, ‘they who are his (¢xeivov, the devil’s) portion,
who have given themselves over unto him, tempt, court
it,’ (atrév, death). Comp. Rom. vi. 23: ‘The wages
of sin is death.’ See also the ending of chap. i. with
which this is parallel. F

Tis éxetvou pep. Comp. 1 John iii. 12: Kdiv éx

Tov Tovnpow jy.

CHAPTER III.

TIL-V. Contrast between the godly and the evil.
Ill. 1-9. How the godly are rewarded for their suf-
Serings.

1. "Ev xeupt Gcod. ‘Hoe est, habitant in adjutorio
altissimi, et in protectione Dei caeli commorantur.’
§. Aug. Enarr. in Ps. Ixxxvii. 5. The souls of de-
parted saints are under God’s special protection. For
xeipt ©. comp. Deut. xxxiii. 3, and Isai. li. 16, and see
1 Pet. iv. r9. The words Axaiov ... Gcod are found
in Const. Apost. 1. vi. cap. 30. Pseudo-Clem. Rom. Ep.
IL. ad Cor. xvii. 7: of 8€ Sika eimpaynoavres Kai trro-
peivavres Tas Bacdvous kai pwonoartes Tas HduTabeiastis Wuxis,
Grav Oedowvra tovs aoroxnaavras Kai dpyncapévous dia tov
Abyov f Sia rev epywv Tov "Incodv, draws Kodd{ovrar Sewais
Bacdvos rupi doBéore, Erovra défav diddvres rH GeP airayv

Aéyorres, Gri Eorat EArris TG Bedoudevkdri Ged e€ Sdns xapdias.
Clem. Alex. Strom. iv. 11 quotes S:xaiwy . . . Bdoavos,
He then adduces, apparently from memory, Plat. Apol.
Socr. 18: ¢ué péev yap ’Avurds te kat Médcros droxreivecey
pévr’ dv, Brayrere 8 dy ot8 érwarwiv’ od yap otpar Oeperdy
elvas 7d Gpewov mpds tod xelpovos Brdrrecda. Comp,
8. Luke xxiii. 46; Rev. xx. 4.

Béoavos. Vulg.: ‘tormentum mortis.’ Some
MSS. give ‘tormentum malitiae,’ and S. Aug. Serm.
eccvi. 1, notes that ‘ malitia’ here means ‘ poena.’ The
meaning is ‘torment after death,’ as 8. Luke xvi.
23, 28.

2. “ESogav . . . reOvdvar. ‘They seemed to be dead.’
The author of the Ep. ad Diognet. x. 7 speaks of
good men despising rot doxodvros évOad_ Gavdrov,

R2

THE BOOK

Ev é@adpots=in the judgment ; asix. 9; Ecclus.
viii. 16 5 x. 20.

“Efodos, ‘ departure’=death, as vii. 6.
xxxviii. 23; 8. Luke ix. 31; 2 Pet. i. 15.

8. Mopeia, as 8. Luke xxii. 22: 6 vids rod dvOpémov
mopevera. So to Abraham God said, Gen. xv. 15:
od 8€ dredevon mpos Tovs marépas cov ev eipnyy.

Xuvtpippa, ‘breaking to pieces,’ ‘ destruction.’
Vulg.: ‘exterminium.’ Comp. Ps. ii. 9; Jer. xix. 11;
Isai. xxii. 4; lix. 7; Ecclus. xl. g; Rom. iii. 16.
Like some modern philosophers who consider death
equivalent to annihilation.

Ev cipfvp. This is somewhat in advance of O. T.
doctrine, which seems to have been content with the
notion of rest in the grave, though there is an intima-
tion of something more in Isai. lvii. 2. Comp. Job
iii. 17, 18. Grimm appositely quotes Philo, Quod
det. pot. invid. 15 (I. p. 200): 6 pev 8) codds reOvnxéevat
Soxadv tiv Pbaprdy Biov CF rdv apOaproy.

4. "Edy xohac%dow, ‘if they shall have been punished ’
as men think. The writer may refer to those who
perished in the time of Antiochus Epiphanes, 1 Macc.
1. 57 £.

‘Yet is their hope full of immortality,’ a beautiful
expression, which has become, as has been said, a house-
hold word. He here gives the reason why the right-
eous endure with patience all the ills of this life;
they have full assurance of immortality. Heb. vi. 19;
1 Pet. i. 3. 2 Mace. vii. 9: 20 peév, dddorap, éx Tod ma-
pévros nuas Civ droves, 6 b€ rod kdopov Bacireds droba-

Ecclus.

vévras nuas brép T&v avrod vdper eis alovoy dvaBiworw Cais
Hpas avacrnoe. See also ib. ver. 14. Comp. 2 Cor.v. 1.
Clem. Alex. Strom. iv. 15, quotes vers. 2-8.

5-6. These verses give the reason why God lets the
righteous suffer in this life. Trouble educates, proves,
purifies them, gives them opportunities of self-sacrifice.
This is high teaching, to which the life and death of
Christ put the crown. Gutb.

5. ’Odiya madev0, ‘In paucis vexati,’ Vulg. ‘ Hay-
ing been lightly chastised.’ ¢édlya being opposed to
peydda cannot be=<drlyor, ‘for a little time,’ but must

OF WISDOM.

with the greatness of future reward. Comp. Rom.
viii. 18; 2 Cor. iv. r7; 1 Pet. i. 6, 7. The sufferings
of the saints are termed wadcia in Heb, xii. 11; and
‘whom the Lord loveth He chasteneth,’ sadever,
Heb. xii. 6; Rev. iii. 19. To complain, as some do,
of the author as confining God’s merciful providence
to the Jews, while representing Him as hostile to all
others, is not warranted by the general tone of his
utterances. God hateth nothing that He hath made
(xi. 24), and chastises even His elect to win them to
what is good,

Meydha edepyernOjcovrat, ‘in multis bene dispo-

nentur, Vulg., reading as Grimm. suggests, ed@ern6q- .

govrat, which, however is found in no MS.

*Emelpacey, ‘put them to the proof.’ Heb. xi.
37. Gen. xxii. 1: 6 ©cds émeipace roy “ABpaap, Ex.
EV. 25.

*Agious éaurod, ‘ worthy of (communion with) Him-
self’ §. Matt. x. 37, 38. Clem. Alex. Strom. iv. 15:
éreipagev adrovs’ rouréotw, eis Soxipov kat Svc@miav rod
mewpafovros elacevy avrovs metpacOjvat’ Kal edpev adrovs
aious €avtod, viobs kAnOjvat, Syrovérs. Cf. 1 Thess. ii. 12 5
Rev. iii. 4; xvi. 6.

6. Xwveurjprov. ‘Smelting furnace.’ The word is
peculiar to Sept. and ecclesiastical writers. 1 Kings
viii. 51; Zech. xi. 13.

*ESoxipacey. ‘He tested them.’ Prov. xvii. 3;
Ecclus. ii. 5 ; 1 Pet. i. 7. Comp. Isai. xlviii. 10.

Oucias, an epexegetical genitive, ‘a perfect sacri-
ficial offering’ Comp. Ecclus. xlv, 14: @voia abrod
OdoxaprwOncovra, The word ddoxdprepa loses its sense
of ‘an offering of fruits,’ and is used for any ‘ burnt-
offering.’ Lev. i. 14; xvi. 24. S. Paul speaks
triumphantly of his own death as a drink-offering,
2 Tim, iv. 6: ey yap dy omévdopa. Comp. Phil. ii,
17. SS. Basil the Great thus speaks about tempta-
tion, Hom. de Divit. in Luc. xii. 18 (p. 43 Ben.) :
Aumrody 1d cides rév meipacpay. *H yap al Ortpes Ba-
cavifover ras xapdias, Somep xpuodv ev Kapive, dd tis
éropovis 1d Soxiiov airy dmedéyxovoa’ } Kal moddms

’

[ut 3=—
refer to the littleness of earthly afflictions compared

Oe toe foe

;

‘4
ES
F
c
?
:

=m. 9]

adral al ed@qviae rod Blov deri meiparnpiov yivovra rois”
mo\Xois,
_ 7. "Emeoxomijs. ‘The time of their visitation,’ 7.e.
of their recompence in the other world, as ver. 13.
Comp. Jer. vi. 15: € xatp@ émoxonjs aitéy drodoivrat.
1 Pet. ii. 12. As the whole passage evidently refers
to the life beyond the grave, it is a mistake to under-
stand ‘the time of visitation’ as alluding to this world.
The Vulg. connects this with the former verse, making
two distinct statements. ‘Et in tempore erit respectus
eorum. Fulgebunt justi et ...’ ‘In time there shall be
respect had to them,’ Douai. Reusch thinks that the
original Latin ran: ‘ Et in tempore respectus illorum
fulgebunt ; and then, from mistaking ‘respectus’ for
nom. instead of gen., ‘ erit’ was added, and ‘ fulgebunt’
joined to the next sentence. Gutberlet, on the other
hand, who always defends the renderings of the Vulgate,
asserts that the change was made intentionally in order
to bring out distinctly the two thoughts contained in
the original clause, viz. that the just should be re-
compensed, and that they should shine.

*Avaddppouow, according to the idea in Dan. xii.
3: ‘They shall shine (ékddyyous:) as the brightness of
the firmament, and . . . as the stars for ever and ever ;’
and in S, Matt. xiii. 43. 4 Esdr. vii. 55: ‘super
stellas fulgebunt facies eorum.’ In Eclog. ex Script.
Proph. xli. appended to the works of Clem. Alex. (p.
1000, Pott.) we have: 6 dixaos as omwOnp dia xaddpns
éxAdpurret kal kpwei €Ovn.

Avadpapoivrar. Explica cai écovrae os omwOipes ev
raddun dadpapotca. Wahl. The passage refers to the

exceeding swiftness and brightness of the disémbodied

spirit. §. Thomas Aquinas refers to this passage to
prove the agility of the glorified body; but there
is no trace of the doctrine of the resurrection of the
body in this book. In Symb. Apost., Expos. xxxviii.
Blunt thinks the idea to be, that the martyrdom
of the saints would raise a flame in the ‘stubble’ of
heathendom, by which it would be consumed. But
this thought is alien from the whole tenour of the
passage. Churton, referring the scene to this life,

= COMMENTARY.

125

paraphrases: ‘when the fire of God’s wrath shall con-

sume the ungodly as stubble, they shall be as the

sparks which fly upward (Job yv. 7), or like the torch of
fire in the sheaf of corn (Zech. xii. 16), witnesses to
the justice of God, and to the guilt of His enemies.’
Cp. Mal. iv. 1. Z

8. ‘They shall judge nations, and have dominion
over peoples.’ So in Dan. vii. 22 it is said: ‘ Judg-
ment was given to the saints of the Most High; and
the time came that the saints possessed the kingdom.’
And in the N. T. the saints are to be assessors with
Christ at the final judgment. Matt. xix. 28; 1 Cor.
vi. 2; Rev. xx. 4. Comp. Ecelus. iv. 15.

Atrav. ‘Regnabit Dominus illorum.’ Vulg. Airay
is best governed by Sacwcice, ‘ The Lord shall be their
King,’ He whose service is perfect freedom. For ‘Deo
servire regnare est.’ Gutb. In the Vulg. version
‘illorum’ is probably governed by ‘ regnavit,’ as
1 Mace, xii. 39: ‘et cum cogitasset Tryphon regnare
Asiae.’ This construction is also found in classical
authors, e.g. Hor. Carm, III. xxx. 12. There is no
trace in this passage of a personal Messiah.

Eis tods ai@vas. ‘In perpetuum.’ Vulg. See on
iv. 2.

9. Ot wemo.Odres, ‘they who have trusted and still
do trust in Him,’ the same as oi moro.

*AdjPevov, ‘shall understand truth,’ shall possess
the knowledge of divine things. §. John vii. 17.

*Ev dyday is best taken, as Eng. marg., with
mpoopevotow, ‘ His faithful shall abide with Him in
love.’ 8. John xv. 9; Acts xi. 23.

Xdpts kat Edeos, as 1 Tim. i. 2. The clause occurs
again iv. £5, and there is much variety in MSS. re-
specting the wording and arrangement. The Vulg.
and Vat. omit kai émxom) év rois datos avrod : but the
authority of the Sinaitic, Alexandrian, and Venetian
MSS., and all the versions except the Latin, seems to
be conclusive of its genuineness. See on iv. 15.

*Emoxom), ‘care, regard.’

*Exdexrtois. Comp. Esth. viii. 40 (xvi. 21) ; Tob.
viii. 15; S. Matt. xxiv. 22.

“Kr: aoe
> ee

126

10-IV. 6. Contrast of the good and evil, specially in
their families.
10. Kaé’ & édoyio. ‘Secundum quae cogitaverunt.’
Vulg. The allusion is to their language in chap. ii.
*Emtiptay, ‘correptionem,’ ‘ punishment.’ In classi-
eal Greek émriyiov is used for ‘penalty,’ émripnors,
(xii. 26) for ‘ punishment,’ never émripia, which means
‘citizenship.’ It is used once for ‘punishment’ in the
N. T., 2 Cor. ii. 6. For the punishment of ‘fools’ in
the moral sense see Prov. i. 29-31.
Tod Sixatov, probably neuter = ‘justice.’
titiam violarunt.’ A. Lap. SoS, Aug. Spec., quoting
this passage, ‘ Qui neglexerunt justitiam.’ That this is

right the parallelism with codiay é€ovdevay seems to

show. We have rd dixaov used 2 Mace. iv. 34; x. 14.

ll. Aéréy, referring to the collective term 6 eov-
Oevav,

12. According to the Hebrew notion barrenness was
the greatest misfortune to a woman, and a numerous
progeny the greatest blessing. See Gen. xxx. 23;
Tsai. iv. i; S. Luke i. 25. The author takes another
view. Comp. Ecclus. xvi. 1, 2.

“Adpoves, ‘insensatae.” Vulg. ‘Light, or un-
chaste.” Eng. marg. Folly being=wickedness in the
Sapiential Books (see on i. 3), appoves here means
‘evil, godless.’ The Vulg. word ‘insensatus’ is not
classical. It is found often in the Vulg. Thus, Wisd.
Vv. 4,213; xi.16; xii. 24; xv.5; Gal.iii.r. Andit fre-
quently occurs in ecclesiastical writers, e.g. S. Iren.
Haer. ii. 30. 8. (p. 163, Ben.): ‘Deus qui omnia
fecit solus omnipotens ... et sensibilia et insensata,’
Hieron. in Gal. ¢. iii. p. 416: ‘ post peccatum compa-
ratus est peccatoribus insensatis.’ S. Aug. De Gen,
ad lit. iii. ec. 12. 19. In Ps. xlviiis Enarr. Serm. ii. fin.
(iv. p. 443, Ben.). Tertull. De praescr. Haer. 27.
See note on xvii: 1.

‘Their children wicked” As Ezek. xvi. 44;
Ecclus. xvi. 1, 2; xli. 5; 2 Esdr. ix. 17.

13. *Emxartdparos, ‘doubly accursed,’ xiv. 8; Gal.
iii. 10, 13. In Tobit xiii. 12 it is opposed to eddo-

yipévos.

i a ae
mets Be ee ae a
gen = fyere SS =
LY rn, >

‘THE BOOK OF WISDOM.

‘Jus-"

Los

éveos, ‘offspring,’ as xviii. r2. Vulg.=‘crea- —
tura,’ in the same sense.

“On, which Arn. regards as pleonastical, gives a
further illustration of the author’s position, that the
happiness of the ungodly is false and baseless. It was
promised by the Mosaic law that the righteous should
be blessed with children, and that the wicked should
be childless. (Comp. Ps. exxviii. 3; Ex. xxiii. 26;
Deut. vii. 14; Lev. xx. 20, 21; Hos. ix. 14.) But
the unfruitful wife, being chaste and pure, is happier
now than the evil mother of children, and shall be
highly blessed hereafter. The same is true of the

eunuch to whom by the Law (Deut. xxiii. 1) some __

imperfection attached. This passage is supposed by
Graetz to be an interpolation by a Christian writer who
desired to teach high ascetic doctrine. But it really
teaches no special view of celibacy, but merely shows
that to be childless is better than to have ungodly
children, and that a blessing awaits the continent.

Ereipa. ‘A barren wife.’ Some think the author —
is referring to mixed marriages, as in Ezra ix, x;
others see a reference to the celibacy practised by the
Therapeutae, and thus described by Philo, De Vita
Contempl. § 8 (II. p. 482): Suveoridvrat cal yuvaixes, dv
meiorat ynpaal rapOévar tvyxdvover Ti dyvetav, obk dvayxy,
kadamep Enat rev map’ “EdAnow leperdv, SiabvAdéacat paddov
4) Kad’ Exotarov yrapny, did Sé (prov Kai wéOov codias; F
oupBwiv srovddfover; tov epi cdua Hdovav HAdynoay, ob
Ounrav exydveav, GAN dOavdrwv dpexOeioa, & pdvn rixrew ag’
€auris ota te €or 7 Ocopidrs Wuxi, omeipavros eis ait
dxrivas vontas tod marpos, ais Suvncerar Oewpeiv ra codias
déypara. The passage in the text seems to be intended
to console the childless.

“H dpiaytos, ‘incoinquinata, Vulg. A late Latin
word found four times in this Book (iv. 2; vii. 22;
viii, 20), and nowhere else in Vulg. Comp. Heb,
vii. 243 xiii. 4.

“Hts, ‘such an one as, defining more exactly 4
dpiayros.

Koirmy év mapamr. ‘concubitum cum peccato con-
junctum.’ Wahl. Comp. ver. 16: mapavduou xoirns,

I, 18.]

and iy. 6. Num, xxxi. 18: #ris od« &yv@ Koirny apoevos,
For rapdrropa comp, x. I.

Kapwév, recompence better than the fruit of the
womb (Ps. exxvii. 3).

*Emuoxomj ux. See on ver. 7. Vulg.: ‘In re-
spectione animarum sanctarum.’ MS. Egert. and others
omit ‘sanctarum.’ Possibly the translators read éyiov
instead of airéy, which A. gives. §. Jer. in Isai. 56,
(col. 410 a,) has ‘ in visitatione animarum.’ ‘ Respectio’
is a late word, occurring nowhere else in Vulg. See
on vi. 18. The ‘visitation of souls’ is the judgment,
when all anomalies shall be righted.

14. Kai edvoixos, sc. paxdpids €ort. Etvotxos doubt-
less in the first two senses mentioned by our Lord,
Matt. xix. 12.- See Is. lvi. 4, 5. Vulg.: ‘spado’=
onddov. So Ecclus. xxx. 21.

- *Epyac... . évOup.=in deed or thought,—parall.
with 7 dyiavros,

Tijs miot. xdpis ekA. ‘The special gift of faith.’
Eng. But the words must refer to the future life,
as ‘the visitation of souls,’ ver. 13, and the ‘ inherit-
ance’ («Ajpos) below. So Arn. translates, ‘some special
gift or reward shall be given him for his faithfulness ;’
and the Syr. : ‘ Dabitur ei pro ipsius gratia et fidelitate
haereditas desiderii.’ Holkot and Lorinus refer the
words to the ‘aureola virginum.’ Gutb. takes them
as denoting the eternal reward in store for the con-
tinent. So we may best render, ‘a choice reward of
his faithfulness.’ xdps and jucGds are interchanged,
Matt. v. 46; Luke vi. 32.

K\jjpos. In Isai. lvi. 4, 5: ‘a place and a name,’
which they may have lost upon earth by having no
children. Comp. Numb. xxvii. 4.

"Ev vad K., ‘in heaven,’ as Ps. x. 4; Bar. ii. 16;
Rey. vii. 15. ‘He shall have a place in the eternal
temple,’ with special reference to his exclusion from the
Jewish sanctuary. Deut. xxiii. 1. For ‘in the temple,’
the Eng. marg. gives ‘among the people,’ reading &v
Aag, for which there is no authority. This clause shows
that in the opinion of the writer heaven is to be the
dwelling-place of righteous souls. Comp. Tob. iii. 6.

COMMENTARY.

Oupnpéctepos, ‘more acceptable than aught else.’
Vulg.: ‘acceptissima.’ This passage is quoted by
Clem. Alex. Strom. vi. 14 (p. 797, Pott).

15. Tap, proof of the blessedness of the two classes «

mentioned above. ‘For the reward (as ver. 13) of
good works is glorious.’

Tis dpovjcews, gen. epexeget. ‘The root (from
which such fruit springs) which is wisdom.’ Ecclus.
i. 6. No dry tree is the childless righteous man, but
a fruitful tree that falleth not away (adiarrwros), See
Ps. exii. 6, 7.

16. The writer carries on the thought in ver. 13,
‘their offspring is cursed,’ taking adultery as a typical
characteristic of the ungodly.

*Até\eota éorat, ‘shall not come to perfection.’
‘Neque in hac vita ad gloriam, neque in altera ad
felicitatem perveniunt.’ Bauerm. ap. Wahl. Comp.
iv. 4,5. §. Method. Conv. dee. Virg. iii. (xviii. p. 52,
Migne) : réxva porxav dredecpdpnra. The Vulg. word
‘inconsummatio ’ is found nowhere else in that version
(‘inconsummatus,’ iv. 5), but occurs in Tertull. Adv.
Val. x: ‘inconsummatio generationis.’ The marg.
rendering of Eng., ‘be partakers of holy things,’
regards the other meaning of dred., ‘ uninitiated,
and the restriction in Deut. xxiii. 2: ‘a bastard
shall not enter into the congregation of the Lord.’
But this sense seems less suitable in the present con-
nection.

’Ex twapav. koit, oméppa. See on ver. 13.

"Adanobiycerat, ‘ shall come to nothing.’ So David's
child by Bathsheba died. 2 Sam. xii. 14.

17. MaxpoB. yévwvtat, sc. ra réxva, Constructio ad
sensum.

"Ew éoxdtwv. ‘At last,’ as Prov. xxv. 8. Vulg.:
‘novissima senectus,’ whence Eng., ‘their last age.’
See iv. 8.

18. ’Ogéws, ‘quickly,’ i.e. early. Vulg.: ‘ celerius.’
Comp. xvi. 11 ; Ecclus. xli. 4.

*EAmi8a, They shall have no hope of acceptance
with God.

Avayvicews, ‘ trial,’ Eng. or, ‘ decision,’ when the

128

cause is decided, for which the regular law term is
Biayryyooxa. Comp. Acts xxv. 21. Vulg.: ‘agniti-
onis,’ which seems to be a mistranslation, unless it be
equivalent to the revelation of the secrets of all hearts.’
Rom. ii. 16. Comp. Mal. iii. 18.

Napapv@cov. Phil. ii. 1. Vulg.: ‘ allocutionem,
which is a late word for ‘comfort,’ found in this sense
in Catull, Carm. xxxviii. 5: ‘Qua solatus es allocu-
tione.’ Senec. Cons. ad Helv. c. 1: ‘Quid quod novis
verbis, nec ex vulgari et quotidiana sumtis allocutione,

: CHAPTER IV.

1. The Vulg. here (as in xii, 1) introduces an ex-
clamation not warranted by the original: ‘O quam
pulchra est casta generatio cum claritate.’ ‘Casta’
seems to be the translation of per’ dperjs; but it does
not appear whence the words ‘cum claritate’ were de-
rived, unless from a double translation of per’ dperijs.
Brev. Moz. 208 has: ‘ Melior enim est generatio cum
claritate.’ Pseudo-Cypr. p. 866, Migne: ‘ Melius est
sine filiis cum claritate.’

*Atexvia. refers to the cases of oreipa and ecivodyos
mentioned in chap. iii. Blunt thinks that the author
is referring to mixed marriages. But see on iii. 13.

*Aperijs, ‘moral excellence.’ Gutb. would confine
the sense here to chastity, but it may well be taken
generally. In ver. 2 the sense is more limited. Comp.
Ecclus. xvi. 3. On the view of marriage entertained
by the Therapeutae (which sect some suppose our
author to have favoured) see Philo, De Vit. Cont. 8.
Comp. notes iii. 13 and x. 9.

*Ev prypy aris, ‘the remembrance of it, te. of
drexvia per dperjs. Vulg.: ‘immortalis est memoria
illius.” See on viii. 13.

Tivdoxerat, ‘is known, marked, recognised.’ Comp.
Nah. i. 7; S. Matt. vii. 23; 2 Tim.ii.rg. §. Method.
Conv. dec. Virg. iii (xviii. p. 44, Migne): é rj mava-

THE BOOK OF WISDOM.

opus erat homini ad consolandos suos, ex ipso Togo
caput allevanti...’ See on viii. 9.

19. Teveds yép. S. Matt. xvi. 4. This sums up the
preceding statements, which are enforced in the fol- —
lowing chapter, iv. 1-6. See Ps. Ixxiii. 17-20; Phil. —
iii, 19. Vulg: ‘nationis,’= breed, stock. The whole
paragraph is an amplification of the truth that God
visits the sins of parents upon children. Deut.v.9;
Ex. xxxiv. 752 Kings xxiv. 3, 4. See a different =
view Ezek. xviii. 19, 20.

perm Sodia, yupvas ibn robs axpoards els éyxpdreay épedr-
képevov kal coppooimny 75 Tvedpa rd dytov, roaira ped@det
kpeiogov arexvia per’ dperijs, kexpayos ... mapodody re Ti-
paow airiy ... vuxnoaca,

2. The writer seems here to have in view the virtue
of chastity. A Lap.: ‘Castitas adeo speciosa est, ut,
cum se praesentem in castis exhibet, multos trahat ad =
sui amorem et imitationem, cum vero absens est sui __
acuat desiderium.’ Horat. Carm. IIL. xxiv. 31 sqq.

*Ev 16 aid. ‘In perpetuum.’ Vulg. ‘ For ever.’
Eng. Better, ‘in the life to come, the eternal future’ _
The word aidy is derived from the same root as de,
aevum, aeternus, Sanskrit évas, Goth. aivs, Germ,
ewig, Eng. ever. This same root AIF is probably
seen in «fu, ire; and the original idea expressed by
it is ‘going, motion onwards,’ Hence aidy denotes
extended time, and takes its limitation or modification
from the connection in which it appears. No one
could apply aiémos in the same sense to material things
as mountains (Hab. iii. 6), and to Almighty God
(Bar. iv. 8). The aidy of God is everlasting, the aldy
of a mountain is limited. Applied to man, aldy is his
age, his period; applied to the world it denotes one ©
of the successive cycles in the onward march of the
universe, As the duration of each aidy is practically

mtv. 6.)

unknown, the word has come to be used of prolonged
indefinite existence, and hence for that which is per-
petual and endless. 1 Tim. vi. 19. See notes on
xiii. 9 ; Xvili. 4.

__Exehavndopoica. Crowns of rejoicing (ch. ii. 8;
Lam. v. 16; Ecclus. i. 11) were used among the Jews
at festivals, etc.; but the idea of a crown of victory
was imported later from Greece. Thus 4 Mace. xvii.
15: OcoréBea évixa, rods éavtis aOAnras orepavodca,
Comp. 4 Esdr. ii. 43; 1 Cor. ix. 25; Rev. ii. 10.

Tov t. duidvr. ‘ Having conquered in the struggle
of (consisting in) undefiled contests.’ “Ayava uxay, like
*Ohipma wxav, ‘to conquer in the games.’ Comp.
2 Tim. iv. 7. “A@dwv from Gédos. KaAnpovopia dpiavros
occurs 1 Pet. i. 4. The Vulgate renders: ‘incoinqui-
natorum certaminum praemium vincens,’ where Reusch
thinks that ‘ proelium’ ought to be read. Philo, Congr.
Erud. Grat. 29 (I. p. 543): rév dySva rot Biov dnOAnocav
adiapopoy Kai anrnrov puddgarres.

3-6. The idea started in iii. 16 (‘children of adul-
terers shall not come to perfection’) is here enforced.

3. Xpyowedoer, ‘shall be useful.’ A late Greek
word. LEcclus. xiii. 4 ; Diod. Sic, i. 81.

"Ex vd0av pooxeupdtwr, sc. yryvdpevoy mriGos, ‘ being
from bastard slips, 7. e. whereas this brood springs from
illegitimate sources.’. Vulg.: ‘spuria vitulamina,’ a
rendering censured by 8. Aug. Doctr. Christ. ii. 12:
‘Quoniam pécxos Graece vitulus dicitur, pooxedpara
quidam non intellexerunt esse plantationes, et vitula-
mina interpretati sunt.’ Gutb. thinks it possible
that the translator used ‘ vitulamina’ in the sense of
*suckers,’ on the analogy of pécxos, which means
primarily ‘a young shoot ;’ or else that the word may be
connected with ‘vitis, as Ducange gives: ‘vitulamen,
planta illa infructuosa, quae nascitur a radice vitis.’
The word is used by S. Ambrose, Ep. xxvii: ‘ Quid
Theclam, quid Agnen, quid Pelagiam loquar, quae
tanquam nobilia vitulamina pullulantes ad mortem
quasi ad immortalitatem festinaverunt?’ (p. 1006, Ben.)

Od8e ... ESpdoer, ‘nor lay a secure foundation.’
Cf. Col. ii. 7.

a COMMENTARY.

129

4. Mpds kaipdv dvabddn, sc. pooyetuara. We see
from the word feSnxéra that the subject can no longer
be wAjOos. ‘For even if they flourish in branches for
a time.’ IIpds xapov, as 1 Cor. vii. 5, in the sense
of the adj. rpécxapos, lasting only a short time. Matt.
xiii. 21.

"Emogahds BeByxdta, ‘standing not fast,’ Eng.
‘Infirmiter posita, Vulg., where we may note the
late form of the adverb for ‘infirme.’ See on xiii. 5.
BeBnxos in the sense of ‘standing’ is found in the
phrase dogadéws BeBnxas, ‘ standing steady.’ Archil. 52.
So ed BeBnxads, Soph. El. 979; Herod. vii. 164. Others
translate the word here, ‘ ascendentia,’ ‘ succrescentia,’
‘as they have grown insecurely.’ The meaning, how-
ever, is much the same whichever way it is taken.
Comp. Ps. xcii. 7; S. Matt. vii. 27. The Sin. MS.
reads BeBioxdra, which is probably an alteration.

‘Ymd Bias, ‘a nimietate, Vulg. ‘Nimietas’ is
a post-classical word found in late authors, and does
not occur again in Vulg. Thus. Colum. vi. 24: ‘ Na-
turalia congruunt desideria, quoniam nimietate verni
pabuli pecudes exhilaratae lasciviunt.’ Pallad. vii. 7 :
‘Sanguinis nimietatem prohibet.’ Comp. Hieron. Ep.
lxii. 1: Tert. Adv. Hermog. xliii.; Eutrop. Brev. x. 9.
See note on vii. 5.

5. K\Gves, ‘branches, =children. Comp. Rom. xi. 17.

*AtéXeotor, ‘immature. Vulg.: ‘inconsummati,’
a very uncommon word, which occurs in Ammian. xxi,
IO}; xXxxi. 14.

Kapmés adrav, the works of the unrighteous.
S. Matt. vii. 16, 20.

“Axpyotos, sc. éort. Profitless for the master’s
service. Comp. Ps. xxxvii. 35, 36; S. Matt. iii. ro.

6. Tap introduces an illustration of the temporal
and eternal misery of the children of the ungodly who
follow their parents’ example. See Ecclus. xxiii. 25,
26; xii. 6, 7.

“"Yxvev, ‘concubitus, an euphemism, as vii. 2;
Hom. Od. xi. 245.

"Ev éfetacpe atrdv, ‘in their trial,’ i.e. the judg-
ment of parents and children.

8

tg

ae SN a s< ¢ , ma 7 _
130. THE BOOK OF WISDOM.

*Efer. = jpépa Stayvdcews, iii. 18. 8S. Method.
Cony. dec, Virg. vi (xviii. p. 57, Migne) gives é éger.
mbavav Adyar.

7-20. Contrast of the good and evil as regards length
of life.

7-15. These verses occur in the Mozarab. Missal,
p. 20, ed. Leslie (Ixxxv. p. 144, Migne).

7. "Edy 0doy Tedeurioot, ‘Si morte praeoccupatus
fuerit.’ Vulg. ‘If he die prematurely.’ Comp. Isa.
lvii. 1; Wisd. xvi. 28; S. Matt. xvii. 25. pOdvew
with inf. instead of part. as in Eurip. Med. 1169.
So in ch, vi. 13: POdver rpoyvooOjva.

*Avarratoe,, ‘rest, peace, iii. 3. Vulg.: ‘ refrige-
rium,’ which in the Ital. is the translation of avayvgis,
or dvayuxn; Ps. Ixv. 12; Acts ii. 20. But no such
reading is found here. See onii. 1. The Syr. adds:
‘Sive in longitudine dierum moriatur, in honore in-
yenietur. No extant Gr. MS. authorizes this inter-
polation, which indeed is inconsistent with the follow-
ing verse. 8, Ephr. quotes from ver. 7 to ver. 17,
i. pp. 241, 242.

8. Comp. Philo. De Abr. § 46 (II. p. 39): 6 dAndcia
mpeaBvrepos, ovK év per xpdvov, GAN’ év éerraiverG Bip Oew-
peira, So, speaking of the Therapeutae, he says, De
Vita Contempl. § 8 (II. p. 481): mpecBurépous od rods
modvereis Kai madatovs vopifovew, GAN’ ért Koyud7 véous mraidas,
éav Ge tis mpoapécews épacbGow, Ga Tos é&k mpaorns
HArkias éevnBnoavras Kat évaxudoavras TG Oewpytix@ péper
urocodias, 81) Kdd\orov kal Oedrardy eort.

9. dpdvyors and Bios dxnd. are the subjects. ‘ Judg-
ment, sound sense, is gray hair.’ ‘Cani sunt sensus
hominis. Vulg., g. d. ‘Cani capilli, puta canities
hominis aestimatur et censetur esse non coma cana,
“sed ipse sensus et prudentia.’ A Lap. Comp. Cic. De
Senect. xviii. 62 : ‘Non cani, non rugae repente aucto-
ritatem arripere possunt; sed honeste acta superior
aetas fructus capit auctoritatis extremos.’ Pseudo-Bas,
in Isai. iii. (p. 451, Ben.) : mAciov yap 76 dvre cis mpeo-
Burépov ctoracw ris ev Opiét Aevkdrytos, rd ev povnces
mpecBurixdév, Thus §. Ambrose, Ep. xvi: ‘Ipsa est
vere senectus illa venerabilis, quae non canis, sed

meritis albescit ; ea est enim reverenda canities, quae
est canities animae, in canis cogitationibus et operibus
effulgens.’ (P. 865, Ben.)

‘Huxia ypws, ‘the age of greyness, hoary age,

‘Mature old age.” Arn.

"Axndwtos. ‘Immaculata.’ Vulg. ‘ Immacu-
latus’ is a post-classical word, found in Vulg. Ps. xvii.
24; 1 Pet. i. 19; Lucan. Phars. ii. 736.

10. The author cites Enoch as an example that the
removal of the righteous is a mark of God’s love.
That Enoch is meant seems to be proved by the com-

parison with Gen. v. 24: einpérrnoev "Evdx TO Oc@, kal — ;

ody niploxero, Sidri pereOnxev aitiv 6 Oeds. So Ecclus.
xliv. 16 : "Evdx einpéornce Kupie, cai pereréOn. See also
Ecclus. xlix. 14; Heb. xi. 5. Clem. Rom. 1 ad Cor. ix.
3: AdBeper "Evdy, ds ev traxop Sixaros ebpebelts pereréOn, Kai
odx ebpébn adrod Odvaros. Comp. the promise to Josiah,
2 Kings xxii. 20.

eG. The rd before Gcg has been expunged in V.
It is added by the translator of S. Ephr. i. p. 241, ed.
Assem.

Tevépevos, ‘having become (proved himself by life
and conduct) well pleasing to God.’ Prov. xiv. 18.

MereréOn, ‘ he was translated,’ taken to the unseen
world without dying, being thus rewarded as the first
example of eminent piety. In Ecclus. xliv. 16, Vulg.

renders the word, ‘ translatus est in paradisum.’ Mere- i

rééy is applied to Enoch, Heb, xi. 5, and he is said
einpeotnkéevas TH Oeg.

11. “Hpwdyn. The 1st aor. is usual in Attic. ‘ Rap-
tus est.’ Vulg. ‘Apmdf{m is used of the miraculous
disappearance of Philip, Acts viii. 39, and of the rap-
ture of S. Paul, 2 Cor. xii. 2, Comp. x Th. iv. 17.
For the sentiment comp. Isai. lvii. 1. Thus Hom.
Od. xv. 250, of the early death of Cleitus :

GXX’ 4} rot KXeirov xpuodépovos jpracev "Has
xddXeos eivexa oto, iv’ dbavdroe perein.
XWveow, ‘understanding’ of divine things, ‘in-
sight’ into truth,
» Addos. ‘Fictio.” Vulg. See on xiv. 25. It means

“1. 13.]

the crafts and wiles which the wicked use to pervert
the good. God knows not only the absolute future,
but also the conditional future; and foreseeing that
under certain circumstances a good man would fall
away, He removes him before the occasion arises.
_ §. Augustine’s view is different: ‘Dictum est secun-
dum pericula vitae hujus, non secundum praescientiam
Dei, qui hoc praescivit quod futurum erat, non quod
futurum non erat: id est, quod ei mortem immaturam
fuerat largiturus ut tentationum subtraheretur incerto,
non quod peccaturus est, qui mansurus in tentatione
non esset.’ De Praedest. 26 (x. p.807, Ben.). In an-
other place he argues from this passage that God does
not punish men for sins foreseen, but not actually
_ committed. ‘Quod si qui baptizatus hinc raptus est
apostata erat futurus, si viveret ; nullumne illi bene-
ficium putabimus esse collatum, quod “ raptus est ne
- malitia mutaret intellectum ejus;” et propter Dei prae-
scientiam, non sicut fidele membrum Christi, sed sicut
apostatam judicandum esse censebimus? De Anima,
i. § 15 (x. 345, Ben.).

*Aratyjon, Gen. iii. 13: 6 dus qmdrnoé pe.
i. 26: drardyv xapSiav airod.

12. Bacxavia dauddrytos. ‘ The fascination, witchery,
of wickedness.’ Gal. iii. 1: ris ipas ¢Sdcxavey; Bac-
xaivo is the Latin ‘fascino,’ and is often applied in
Sept. to the effect of the eye, ¢.g. Deut. xxviii. 54;
Ecclus. xiv. 8. ‘ Fascinatio nugacitatis. Vulg. ‘For
‘fascinatio’ see note on vi. 18. ‘ Nugacitas’ is a late
word, which A. Lap. explains as ‘ malitia nugax, h.e.
nugis suis illiciens, It is found nowhere else in Vulg.,
but occurs 8. Aug. Ep. 67: ‘Omnis ab eo deleta est
nugacitas. And De Music. 6. See note on vii. 5.

“PepBacpds, an uncommon word, formed from
_ pepBdgo=pépBoua, ‘to reel, to be giddy or unsteady.’
“PepB. embup., ‘the giddiness, intoxication of (caused by)
passion.” The Eng. ‘Wandering of concupiscence,
misses the point, as does the Vulg., ‘inconstantia con-
cupiscentiae. Prov. vii. 12: xpévov yap twa t£w pép-
Berat (4 méprn). See Prolegom. p. 28. ‘PéuBoua is used
in the Sibylline verses of persons who stray away from

James

COMMENTARY.

oh pee ale Sy a eee

131

the true God after other objects of worship. Thus:

Bporot mavcacbe paratoe
pepBopevor oxorin, kai dheyyet vuxti pedaivy.

Theoph. ad Autol. ii. 36. See Gfrérer, Philo, ii. pp.
122, 123. Jer. Taylor: ‘Sensual pleasure is a
great abuse in the spirit of a man, being a kind
of fascination or witchcraft, blinding the understand-
ing, and enslaving the will....A longing after sen-
sual pleasures is a dissolution of the spirit of a man,
and makes it loose, soft, and wandering; unapt for
noble, wise, or spiritual employments; because the
principles upon which pleasure is chosen and pursued
are sottish, weak, and unlearned, such as prefer the
body before the soul, the appetite before reason, sense
before the spirit, the pleasures of a short abode before
the pleasures of eternity.’ Holy Living, chap. ii. § 1.
Metaddeder. This verb in class. Greek means
‘to mine,’ or ‘to get by mining,’ and later ‘ to explore.’
A Lap., trying to adhere to the usual signification, takes
it to mean here, ‘mines out, digs out, all prudence,
innocence,’ etc. But this will not suit xvi. 25, where
it recurs. The Vulg. renders, ‘transvertit, as if=
peraddowi. Eng.: ‘doth undermine.’ Grimm thinks
that the author uses it here and J. ¢.=peradAdooey,
‘to change, transform,’ deriving it by a false etymo-
logy from @dos. And this seems most probable, espe-
cially as Suidas explains: peraddevew, perapépew. It
is not, however, found in this sense anywhere but in
Wisdom. The Greek translator of S. Ephr. ad init.
Prov. (i. p. 67, Assem.) gives: 6 xyadwaywyav dpbadpors
€avrod Kovpdrepos Eorau’ 6 dé fepBalspevos embjoe éavra

Bapos. pepBacpds yap, pyoir, embupias peraddever vod
dxaxov. This last clause is rendered by the Lat. trans-

lator : ‘ Distractio concupiscentiae puram ac simplicem
[mentem] immutat.’ As an instance of an erroneous
use of a Greek word by an Hellenistic writer, Grimm
quotes xepadaodv, used by S. Mark xii. 4, to mean,
‘to wound in the head,’ a signification found nowhere
else. See Kuinoel, in loc. See note ch. v. 14.

13, TedewwO. év édtyw. ‘Having been perfected in a

132 THE BOOK
short time,’ not as réxvoy poiyav dréXeotoy (iii. 16), nor
as kAdy dréXeoros (iv. 5), but after he had reached his
term. Gutb. His education for eternal life was early
completed. For redewéels (which is a word used in
the Grecian mysteries) comp. Ecclus. vii. 32; xxxiv.
10; Phil. iii. 12; Heb. v. 9; x. 14. The author here
returns to the subject of Enoch, ver. 12 being paren-
thetical. For ev édtyg, Orig., Enarr. in Job xxii. 16,
reads én’ éd¢y», but in Prov. iii. p. 10, Ben., év drive.

‘Fulfilled a long time.’ Advanced in holiness as
much as if he had lived a long life. S. Ambr. De
Obit. Theodor. : ‘Perfecta est aetas ubi perfecta est
virtus.’ Enoch’s age of 365 years was short as com-
pared with that of the other antediluvians. Hooker
- applies the passage to Edward VI: ‘The son and suc-
cessor of which famous king (Henry VIII.) as we know
was Edward the saint; in whom (for so by the event
we may gather) it pleased God righteous and just to let
England see what a blessing sin and iniquity would not
suffer it to enjoy. Howbeit that which the wise man
hath said concerning Enoch (whose days were though
many in respect of ours, yet scarce as three to nine in
comparison of theirs with whom he lived) the same to
that admirable child most worthily may be applied,
“Though he departed this world soon, yet fulfilled he
much time.”’ Eccl. Pol. IV. xiv. 7.

14. "Apeorh yap... movnpias shows how God re-
garded him as redewwAeis,

“Eomeuoev, 8c. Kipws, ‘sped him, took him hastily
away.’ Vulg.: ‘ properavit educere illum,’ whenceEng. :
‘hasted He to take him away.’ Thus 8. Cypr.: ‘ Per
Salomonem docet Spiritus Sanctus eos qui Deo placeant
maturius istinc eximi et citius liberari, ne dum in isto
mundo diutius immorantur, mundi contactibus pol-
luantur. De Mortal. p. 235 Ben. “Eomevoev may be
taken intransitively here, making yvx} the subject,
‘it hasted.’

15. Ot 8€ acl, not ‘the people,’ (Eng.) but ‘the
peoples,” The plur. is used of heathen nations; here
it includes the renegade Jews, who are chiefly intended
by the term ‘ungodly’ in this Book, Comp. ii. 12 and

OF WISDOM. ‘[nv. 14
note. The words of 8 Aaot have no verb in the sen- ©
tence. Some commentators take the participles 2dévr.
and vonc. as equivalent to finite verbs by an Hebraistie
use; Gutb. makes éyovra, ver. 17, the principal verb,

putting ver. 16 in a parenthesis, The truth is, thereis

an anacoluthon occasioned by the introduction of the
paragraph ver. 16, the author resuming his sentence
ver. 17, with a change of construction : ‘Because the
heathen perceived this (viz. the early death of the
righteous), and did not understand nor lay to heart
that grace and mercy, etc... . for they shall see../
dyovra repeating ldvres, and vongover, voncavres. The
object of vono. and Oévres is 7d roovro, explained by dr
xapis K.T.A,

Oédvtes emi Siavoig. Comp. 8, Luke ix. 44: Oéobe —
els ra Sra, Acts xix. 21. Hom. Od. xviii. 158: 79
& ap em dpeoi Ojxe. With this verse and ver. 17
comp. Isai. lvii. 1.

Xdpts x. €deos, ‘Grace (help and favour) and mercy,’
sc. €ori. See on iil. g, where this clause also occurs,
The arrangement of the words varies here as there in
MSS.

15; 1 Chr. xvi. 13; 2 Mace. i. 25; Rom. viii. 33.

*Emoxomm. See on ii, 20, and iii. 9. The idea is
that the righteous are the object of God’s favour and
mercy on earth, and after death shall receive their full
fruition.

16. Karaxpwei, ‘condemnat,’ Vulg. in the present.
The righteous man dying early virtually condemns the
wicked, because that in his short life he became per-
fected in righteousness (vedrns redeocioa), while they,
though they lived long, were still dré\ecro:. Comp,
8. Matt. xii. 41, 42. —

Kapiv = davdv, which, doubtless originally a gloss,
has found its way into the text in some MSS. §.
Ephraem has éavov, and omits rayéws at the end of the
verse, I. p, 241 ed. Assem. Kayav with the meaning
of ‘dead’ is found frequently in classical Greek (e.g.
Hom. Il iii. 278; Aesch. Suppl. 231), but in Sept. only
here and, as some think, ch, xv. 9, where see note.

ExAexrois adrod, ‘God’s chosen people.’ Tob. viii, o.

“Iv. 20.]

17. “Oovra: ydp. Tap is epexegetical, reintroducing
and confirming the statement in ver. 15. This verse
is cited by Clem. Al. Strom. vi. 14 (p. 795, Pott.).

Zopod = the righteous, vers. 7, 16.

*EBoudevoato, ‘decreed,’ vers. 8 if.

Eis ri, as S. Matt. xiv. 31.

*Hopadicato, ‘set him in safety,’ (Eng.) by re-
moving him from the wicked world. 8S. Eph. has zepi
avray, instead of airod, I. p. 241.

18. *ExyeAdcerat, Ps. ii. 4; lviii. 9. This and the
foll. verses (to ver. 20) point out the fate of the ungodly
in this world.

Mera. todo, ‘ hereafter,’ after all this contempt of
the righteous.

Eis mrdpa Gripov, ‘a vile carcase’ (Eng.), without
the rites of sepulture, as Isai. xiv. 19, Grimm. But
it seems unnatural to speak of all the wicked as being
‘a carcase ;’ and the connection with what follows is
better observed by taking 7éya in the sense of ‘a fall,’
as Ecclus. xxxiy. 6. So Vulg: ‘decidentes sine honore.’
A. Lap.: ‘Erunt in ruinam, casum, lapsum inhonora-
tum.’ Arn.: ‘shall fall shamefully.’ To the same
effect the Syr. and Arab. versions, The metaphor of
a tall tree, that bears no fruit, being rooted up (comp.
ver. 3 ff.) is intended, but is not absolutely maintained,
Thus the expressions eis 8pw ev vexpois, apavous mpnveis,
and éy dévvp, can only be used of persons.

Av aidvos, ‘for ever.’ Deut. v. 29.

19. “Pige, sc. 6 Kipios. This is the punishment of
their pride. Comp. Ps. xxxvii. 35, 36. ‘He shall
rend them so that they fall headlong speechless.’ Thus
their great swelling words shall be requited. We may
‘compare the account of the death of king Antiochus,
x Macc. vi. 8-16, and of Herod, Acts xii. 20-23.
‘Piryrut sometimes is used = fdocw, ‘to knock down,
to fell,’ of combatants, as Artem. i. 60. Wahl. The
reference in Liddell and Scott to Demosth. 1259. 10
is erroneous, as the reading there is pafavres, Schiifer’s
remark is pithy: ‘Passovio, cum in Lex. Gr. eundem
citaret s. v. pyyvup, humani quid accidit.’

Mpyvets, ‘disrumpet illos inflatos, Vulg. What

COMMENTARY.

133

was the reading of the Latin translator is hard to
conjecture. Even Gutberlet can make nothing of it.
Some suggest apnécis or mpyorods from mp7o; but no
such words exist; or mpncets, ‘inflationes, which gives
no sense. ‘Pronos’ or ‘in faciem lapsos’ gives the
correct meaning. ‘Disrumpet illos sine voce pronos,’
Pagnin. ‘Speechless,’ as the wedding guest in Matt.
xxii. 12.

"Ex Oepedhtwv. The metaphor here is of a building
overthrown.

“Ews éoxdtou xepo., ‘they shall be left utterly
desolate.’

“Eoovrat év 68uvy. This is appropriate to the un-
godly personally, the metaphor of trees being dropped.
So in the foll. words. There is intended a contrast to
the condition of the righteous who are ‘in rest,’ iii. 1;
iv. 7.

20. This verse refers rather to the future state of
the ungodly, which is further developed in the next
chapter.

*EXedcovrat, ‘They shall come fearing in the
reckoning up of their sins ;’ z.e. fear shall seize them
as they count over their sins, whether at death or after
death.

*Edéyéer, ‘traducent.’ Vulg.: ‘shall censure, put
to shame.’ So xii. 17: ‘audaciam traducis.’ S. Matt.
i. 19; Col. ii. 15. Hence we see the origin of the
common meaning of the Eng. word ‘traduce,’ French
‘traduire.’ Comp. ‘traductio, ii. 14.

*Efevavrias, ‘ex adverso,’ Vulg. ‘To their face.’ Eng.
rather, ‘appearing against them.’ Comp. Judg. ix. 17 ;
Mark xv. 39. Ps. xlix. 21: edéy§w ce xal rapactnce
cata mpécerdy cov. Here is a very remarkable antici-
pation of the effect of conscience in the punishment of
the judgment day. Jer. ii. 19; Rom. ii. 15. Thus
§. Aug. Serm. lx. 10, Ben.: ‘Considerando conscientias
suas, considerando omnia vulnera animae suae, quando
auderent dicere, Injuste damnamur? De quibus ante
in Sapientia dictum est : Traducent eos ex adverso ini-
quitates eorum. Sine dubio videbunt se juste damnari
pro sceleribus et criminibus suis.’

THE BOOK OF WISDOM.

7 CHAPTER .

’ V. Contrast oF THE GODLY AND THE WICKED AFTER DEATH.

1-14. The wicked under remorse of conscience.

1. Tére, i.e. in the day of account alluded to in the
last verse of ch. iv. 8. Augustine refers this to the Day
of Judgment. Ep. clxxxv. 41; Contr. Gaudent. i. 51;
Serm. lviii. 7, Ben.

Injoerat, as 8S. Luke xxi. 36.

Naffyoia woddg, ‘much confidence,’ as r John ii.
28; iv.17. Comp. Prov. xiii. 5, Sept. The ungodly
‘come fearing’ to the judgment (ch. iv. 20) and in
orevoxwpia mvevparos (ver. 3).

Kara mpécwrov, ‘before the face, in the sight of.’
Part of the punishment of the ungodly shall be the
sight of the happiness of the blessed, as in 8. Luke xiii.
28. See on verse 2.

Odupdvrwv. The aor., as Gutb. observes, expresses
the past acts of the ungodly, the pres. décrotvrwy their
habitual principle. The Vulg. translates Okyavr. by
‘qui se angustiaverunt.’ ‘Angustio’ is = post-Aug.
‘angusto, and is found often in Vulg., e. g. Ecclus.
iv. 3; 2 Cor. iv. 8; Heb. xi. 37. The pronoun ‘se’
is the translation of airdv, pronouns being used very
loosely in that version.

*AGerouvtwy 7. mévous ait., ‘despise his labours,’ viz.
for eternal life. See vers. 3, 4, and comp. ii. 17; iii. 2,
3. The Vulg. gives a very different meaning to the
words : ‘qui abstulerunt labores eorum,’ understanding
them of oppressors who robbed the righteous of the
labours of their hands. So 8. Cypr. p. 309, Ben.: ‘di-
ripuerunt labores eorum.’ But this seems to strain the
received signification of déereiv, which is common in
both Testaments. Idvovs might mean ‘sufferings,’ but
taking into consideration the passages named above,
I think ‘labours’ is the best rendering.

2. ISdvres, at the sight of the confidence of the
righteous. The author represents the righteous and

the wicked as standing together before the judgment a
seat and witnessing each others’ destiny. Our Lord

introduces the same idea in the parable of the rich man — § :
and Lazarus. §. Luke xvi. 23. S. Ephr. (i: 241)

has iddvres airov. J
’Exorigovra emt To m., ‘shall be astonished at.”
Ex. xviii. 9; S. Luke. ii. 47.

Td wapaSétw ris owrnpias. The S. MS. and one
The weight of evidence is

or two Cursives add airod.
against it; and if it is omitted we must consider that
the author makes the ungodly wonder not so much at
the ‘salvation’ of the righteous, as at ‘the unexpected
allotment of happiness,’ the strange interchange of fates
between those who thought themselves alone happy,
and him whom they deemed wretched and contemptible,
Now he is comforted and they are tormented. Luke
xvi. 23, 25. The Eng. gives a long paraphrase: ‘the

strangeness of his salvation, so far beyond all that they — a

looked for.’ The Vulg. has ‘in subitatione insperatae
salutis.’ This word ‘subitatio’ occurs nowhere else in
the Vulg., whence it found its way into the writings
of some of the Latin Fathers. It seems to have been
derived from the vernacular use of Africa, where this
ancient version was made. §. Cypr. uses the verb
‘subitare’ (Ep. 57), and the subst., ad Demetrian. ¢.

-21. Anunusual word of similar formation is ‘ sibilatio,’

xvii. 9. So ‘salvatio,’ Is. xxxvii. 32.

8. Here begins the fine description of the vain
remorse of the ungodly, the gnawing of the worm that
never dies, vers. 3-13. Comp. Pseudo-Clem. Rom,
Ep. ii. ad Cor. xvii. 5 ; S. Barn. Ep. vii. 9.

*Ev éautois, ‘ within themselves ;’ or better, as ii. 1:
‘one with another, this passage being the counterpart
to the former, ii. 1-20, Grimm.

Meravoodvres. Vulg.: ‘poenitentiam agentes,’ and

-v. 7.

Eng.: ‘repenting,’ if taken in the usual theological
sense, give an erroneous idea, The time of repentance
is past. ‘Changing their opinion, learning the truth too
late,’ is rather the meaning. In Judas’ case the word
used is perapeAnOcis, S. Matt. xxvii. 3. S. Athanasius
applies the passage to the judgment of Christ ; Serm.
Mag. de Fide, 28 (ii. p. 15, Montf.): dvmep ev rij xpioe

_ 6pa@vres xpivovra (ayras Kal vexpovs .. . petapeddpevor, hud2)
cata vdjjs, epoiow" Otros fv bv xxopev more eis yédora,
Aéyovres air@, “AdAous Ecwoas, éavrov ob Bivaca cdca.

Ava otevoxwpiav mvedpar. ‘Prae angustia spiritus,’
Vulg. So Ecclus. x. 26: ¢v xatpG orevoywpias. Comp.
4 Mace. ix. 11; Rom. ii. 9; viii. 35; 2 Cor. vi. 4.
See also Ps. Ixy. 14.

Kal épodow, ‘ yea, they shall say.’ All the best MSS.,
except V., add these words here. Clem. Alex. Strom.
vi. 14 (p. 795, Pott.): emi re rijs dd€qs épovow aidrod’
Odros fv ov Zxxopuev more cis. . . dvediopov, of appoves.

NlapaBodty dverSicpod, ‘in similitudinem impro-
perii, Vulg. Rather, ‘as a proverb of reproach,’ as
2 Chr, vii. 20; Tob. iii. 4. Comp. Jer. xxiv. 9. Uapa-
Bod} in the sense of ‘proverb’ occurs S. Luke iv. 23;
vi. 39. ‘Improperium’ occurs continually in the Vulg.,
e.g. Rom. xv. 3; Heb. xi, 26. The term ‘impro-
peria,’ the reproaches, is applied to an anthem used in
some Churches on Good Friday. See on ii. 12.

4. Maviav. So our blessed Lord and S. Paul were
taunted, John x. 20; Acts xxvi.24. Compare 4 Macc.
x. 13. Mere. Tris. ad Aesculap. xv. 43: of & yoru
vres ore trois moddois dpécxovar, ore of moddol airois*
pepnvévar 8€ Soxodor, cai yéhora dpducKavovat, wee by
Hooker, Eccl. Pol. Pref. iii. 14.

_*Ehoy.odeOa, with double acc, as xiv. 20; Rom.
vi. 11; Grimm. There is a play of words with xare-
AoyioGn in the next verse, lost in the Vulg. and Eng.
versions,

5. "Ev vicis coi some take ‘among the angels,
comparing Job i. 6; ii. 1, etc.; but it is probably
equivalent to éyios (Hos. i. 10) and refers to ch. ii. 13,
18, Comp. xviii. 13; 1 John iii. 2. Arn.: ‘The very
~ same scoffers, who rallied the just man upon his glorious

135

title of “Son of God,” at length confess the truth of
what he said.’

Khijpos, alluding to ili. 14. Col. i. 12. Comp.
Dan. xii. 13: ‘Thou shalt rest and stand in thy lot
(dvarrnon cis Tov xXjjpdv gov) at the end of the days.’
Translate: ‘and how is his lot among the saints? the
force of ras being carried on.

6. “Apa as a particle of inference never stands first in
Attic Greek, but is thus placed in Hellenistic, e.g.
8. Luke xi. 48; Gal. ii. 21; iii, 29; v.11; Heb. iv. 9.

‘The way of truth,’ i.e. the right path of life.
Comp. 8. James v. 19 ; 2 Pet. ii. 2.

‘The light of righteousness,’ the manifestation of,
that which shows, what is the only true object of life,
viz. virtue and godliness.

‘O fdtos. This belongs to r. duxaoc. as much as
gas does, and hence one MS. (Ven.) inserts rijs dxao-
cums here again, and is followed by the Arm. version,
Vulg., Compl., and Eng., but the words are evidently
an interpolation. The phrase jAvos diuaoctvs occurs
Mal. iv. 2. Sin is that which blinds the light, 8. John
iii. 19, 20; 2 Cor.iy. 4. §S. Aug.: ‘TIllis non est ortus
Christus, a quibus non est agnitus Christus. Sol ille
justitiae, sine nube, sine nocte; ipse non oritur malis,non
oritur impiis, non oritur infidelibus.’ Serm. cexcii. 4.

7. EverAjoOnper, ‘lassati sumus, Vulg. So Eng. :
‘we wearied ourselves.’ Rather: ‘we were surfeited
with the ways of sin.’ Comp. xiii. 12; Ecclus, xxxiv. 3.
Arn. suggests éverhdyx6npev; others propose éverA€xOnuev
or éverAarpOnyev; but there is no necessity for any
change. The received text seems to be a mixture of
two phrases, avopias éverAnoOnper and everopevOnper rpiSos
drodeias, ‘improbitate oppleti et tramite ad perniciem
ducente ingressi sumus.’ Wahl. Kal dod. a climax,
‘yea, of destruction.’

*Epijpous &Bdrous, ‘ pathless deserts.’ Vulg.: ‘vias
difficiles,’ perhaps making dSdrovs (sc, 6800s) a substan-
tive. Reusch supposes that ‘vias’ was originally a
clerical error for ‘eremias,’ which reading is noted by
Lue. Brug. Comp. Job xii. 24. Ps. evi. 40: émAdm-
ce aitovs év GBar@ Kal ovx 659.

136

“OSdv Kupiou, so Ps. xxv. 4: ‘Shew me Thy ways
(ras 680s cov), O Lord.’

8. Kaiti. ‘Aut,’ Vulg. Whence Eng. : ‘or.’

MAodros pera Gdalovetas, ‘divitiarum jactantia,’
Vulg. ‘Riches accompanied with arrogant ostentation.’
Eng.: ‘What good hath riches with our vaunting
brought us?’ ‘ Hath,’ not ‘have,’ ‘riches’ being singu-
lar = richesse. So Rev. xviii. 17: ‘great riches is
come to nought.’ Shakesp. Othello, III. 3 :

* Riches, fineless, is as poor as winter
To him that ever fears he shall be poor.’
Elsewhere the word is plural, as Wisd. viii. 18;
Ecclus. xiii. 24.

LupPEBAyrar, ‘quid contulit nobis?’ Vulg.
tributed to us,’ as Acts xviii. 27.

9. *Exeiva mévra, ‘éarthly pleasures, goods,’ etc.

Zkia. See on ii. 5.

‘Qs dyyeXa tapatpéxouca, ‘tanquam nuntius per-
currens, Vulg. ‘Asa post that hasted by,’ Eng. So
Gutb. and others taking ayy. as = dyyedos, ‘a courier,”
comparing Job ix. 25, 26, which is very similar to the
passage here. But such an use of dyyeAia is probably
unprecedented, and it seems preferable to take it in the
sense of ‘rumour, report.’ Thus Arn. and Grimm.
There is a various reading in Hes. Theog. 781: dyyeAty
medeirat, where dyy. may mean ‘messenger.’ But prob-
ably dyyedins is genuine. Polyb. has mapiv dayyedin,
Hist. iii. 61. 8.

10. ‘Qs vais, sc. mappdOe.

“lxvos . . . dtpatdv, acc. governed by ov« orw edpeiv,
‘it is not possible to find.’ Comp. xix. 18: éotlv eixd-
eat, Vulg.: ‘non est invenire,’ as Ecclus, xiv. 17.

Tpémos. A. and the corrector of S. read the
Attic form rporéws. The var. lect. mopeias (Ven. Compl,
al.) is derived from the following verse. There may be
a paronomasia in drpamdy rpémos. Tpdms is dr. dey. in
the Greek Bible.

11. "H ds. This commences a new paragraph and
set of similes, which are concluded by otras xat jpeis,
ver. 13. Comp. Prov. xxx. 19.

Avanrdvtos. The form dirdyros given by V. does

*Con-

THE BOOK OF WISDOM.

aes oy

a me
[v. 8-

not occur, and is contrary to analogy. There isa late
present Scrapat, but the aor. is dumryy, Siarrds. f

Tapods, ‘the flat of the wing,’ hence, ‘the wing’ —

Bia potfou xv. mrep., ‘parted with the violent noise —
and motion of them,’ Eng. This seems to be a some-
what feeble paraphrase. ‘Scindens (sc. avis) per vim
itineris aérem,’ Vulg. This is better, though the trans-
lator has mistaken the construction of the sentence.
‘Poi¢os means here not ‘the sound’ but ‘ the rush,’ ‘the
impulse ;’ xwoup. mrep. ‘as the wings move. Comp.
2 Mace, ix. 7, where foifp is rightly rendered, ‘impetu
euntem, The adv. porfnddv occurs 2 Pet. iii. ro.

The aorists didn, eipébn, dvedvbn (ver. 12), mark
the rapidity of the actions spoken of.

12. Eis éauréy dvehdOn, ‘in se reclusus est,’ Vulg.,
perhaps reading dvexdeiéy. ‘Cometh together again,
Eng., which is like a translation of Grotius’ conjecture
Various explanations are given of dvedvéy,
but it seems most simple to take it in the sense of
‘returns,’ as ii. 1. ‘ Aér sagitta divisus in se rediens in
pristinum statum restituitur.” Wahl. Ven. reads dvé-
Avoev, which would have the same meaning. ‘Is at
once resolved into itself again.’ Bissell.

‘Qs dyvofjoat, sc. ria, ‘so that one knows not.”
és = dcre with infin. Comp. 4 Macc. xiv. 1: és pi
pdvoy trav ddynddvav mepippovioat abrovs. Acts xx. 24.

18. OStws kai, Here begins the apodosis to vers. 11,12.

TevynQévres, ‘having been born,’ not ‘as soon as
we were born.’ é

*E€edCropev. ‘Continuo desivimus esse,’ Vulg.
‘Died,’ as Gen. xxv. 8. Luke xvi. 9: drav éxdimnre (ace.
to the common reading) ; Tobit xiv. 11. We were born,
we died: this takes the point of comparison of swift-
ness and transitoriness. The following words : ‘we had
no sign of virtue to show,’ embrace the point of leaving
no trace behind. The Eng.: ‘ began to draw to our
end,’ is probably from the Compl. reading éfedeiropev.

KaredaravyOnpev, ‘we were consumed, cut off, in
the midst of our wickedness,’ and thus ‘had no sign of
virtue to show.’ Comp. Ps. lviii. 14. Here end the
words of remorse supposed to be spoken by the wicked.

dvednave,

=v. 17.]

The Vulgate, to make this plainer, inserts a paragraph
which has no equivalent in the Greek; ‘ Talia dixerunt
in inferno hi qui peecaverunt.’ It may have been sug-
gested by our Lord’s parable of Dives and Lazarus,
Luke xvi. 23, 24. S. Cypr.: ‘Erit tune sine fructu
poenitentiae dolor poenae, inanis ploratio, et inefficax
deprecatio. In aeternam poenam sero credent qui in
vitam aeternam credere noluerunt. Securitati igitur et
vitae, dum licet, providete.’ Ad Demetr. (p. 224).

14. “On. This gives the ground for putting the
above words in the mouth of the ungodly.

"Edis, that on which the ungodly rest their
hope, e.g. riches, pleasure, etc., Prov. x. 28.

Xvois, ‘dust, down.’ Vulg.: ‘lanugo.’ The other
reading is yods (Mark vi. 11). It seems more likely
that xvois was altered to yxois, than vice versa. Comp.
Ps. i. 4; xvii. 43; Isai. xvii. 13. 8. Ephr. i 242,
reads yovs. In Job xxi. 18 the ungodly are compared
to adyvpa and Kxovoprés.

Ndxvy (‘hoar frost’) is the reading of the best
MSS., but it is not very satisfactory, dym (‘foam’)
being much more suitable. The Vulg. gives ‘spuma;’
to the same effect the Arab. and Arm. versions, and
some inferior MSS. It is possible that the author
himself confused the meaning of the words. §. Ephr.
has mdyvn. See note on ch. iv. 12.

Kanvés, Eng. Marg. translates ‘ chaff ;’ why, it is
difficult to say. Comp. Ps. Ixvii. 3. ‘Which is dis-
persed,’ Eng., where ‘ which’ is not in the Greek, and
ought to be printed in .italics. But the use of italics
in this Book is very capricious. :

Katahdrou pov., ‘the guest (at an inn) for a day.’

AvexiOy . . rapéSeuce. The construction is slightly
changed. See on ver. 11. :

15,16. The recompense of the righteous in the life
to come.

15. Eis tov aidva Léot, ‘live for evermore.’ Ecclus.
xli. 13. Grimm compares 1 John ii. 17: ‘He that
doeth the will of God abideth for ever,’ péve: cis rov
aiéva, Ziv is used of a blessed life, the life of grace
and glory. 8. John vi. 57; 1 John iv. 9.

COMMENTARY.

137

*Ev Kuply, st. éori. ‘In the Lord is their reward,’
in communion with Him, in possessing Him, as Gen.
xv. 1: ‘I am thy shield and thy exceeding great
reward. Ps. xvi. 5. Or, ‘Their recompense is in
the Lord’s keeping, which the parallel clause seems
rather to favour. Comp. Rev. xxii. 12.

%portis adrav. ‘Care for them.’ Comp. 1 Pet. v. 7.

16. Ad roGto, Because God cares for them.

Tijs edwpemeias .. tod ndddous, genitive of quality
=the glorious kingdom, the beautiful diadem.

Bacihevoy, ‘kingdom’ (as i. 14; 2 Mace. ii. 17),
as is shown by didénya, S. Matt. xxv. 34.

A.dSnpe t. kad. This is an advance on the O. T.
revelation of the future reward of the righteous, and
may be compared with S. Paul’s words: ‘ Henceforth
there is laid up for me a crown of righteousness, ete.
2 Tim. iv. 8; 1 Pet. v. 4; Rev. ii. 10. But comp. Is.
xxvili. 5; Xxxv. 10; Ixii. 3; and see 2 Esdr. ii. 43-46.

16-23. God protects the righteous, and fights against
the wicked in this life.

Exetdces. Comp. xix. 8; Ps. xe. 1.

Bpaxlov. ‘Brachio sancto suo. Vulg. The
addition ‘ sancto’ has little MS. authority in the Latin,
and none in the Greek. Deut. xxxiii. 27.

‘Ymepaomet, ‘will hold His shield over them.’
So the Psalmist calls God his ‘ buckler’ (imeparmoris),
Ps, xvii. 3. Comp. Ps. v. 12; xe. 4.

17. Almighty God is here introduced as an earthly
warrior arming himself for the battle. Such descrip-
tions of God as ‘a man of war’ (Ex. xv. 3) are not
unusual in Scripture. Is. lix. 17: evedicaro Sixavooivny
ds Ocopaxa, kat mepiéOero mepixepadalay awrnpiov éni ris
xecpanijs, at mepteBarero ipdrioy éxdixnoews, Kai rd meptBddatov
airod ({jdov, Field). Comp. also Ezek. xxxviii. 18-23 ;
Ps. xvii. 13, 14. It seems probable that 8. Paul had
this passage in his mind when he wrote Eph. vi.
11-17. Comp. 1 Thess. v. 8. The panoplia consisted
of the greaves, breastplate, sword, shield, helmet, and
spear. If ‘thunderbolts’ stand for spear, all those
parts are mentioned except greaves. See Hom. ll.
iii. 328 ff.

T

Ke sb e ri _ “i ‘ eS aa
138 THE BOOK OF WISDOM. [v. 1
Tév Lidov. S. reads the later form rd (jos, which IT. vii. 14: ‘Aspero et absciso castigationis genere

may be nominative, as the Vulg. ‘zelus.’ Zech. i. 14:
é(poxa Thy ‘Iepovoadp kal thy Slov Cjrov péyay.

“Omdoroujoe t. ktiow. ‘He shall use creation as
His weapon.’ The verb is not found elsewhere, though
émorows and émdomoia occur. Comp. the song of
Deborah, Judg. v. 20: ‘They fought from heaven ;
the stars in their courses fought against Sisera.’ The
same thought is found in Ecclus. xxxix. 25-31. See
on ver. 20. Cod. Sin. gives ddoromoe, ‘ shall make the
creature His way.’ This is a fine expression, but is
probably a mere clerical error. It is corrected in
the MS. by an early hand.

Eis dpuvay. ‘Ad ultionem inimicorum.’ Vulg.,
whence Eng.: ‘ For the revenge of His enemies.’
Better, ‘ For the repulse of His enemies,’ ¢.e. ‘defending
the righteous from them.’ Philo, Vit. Mos. i. 17 (II.
p- 96): 1a yap orotxeia rod mavrés, yj, kat dap, Kal dnp,
kal mip émtribevrat Sixadoavros Oeod, ois dmerehéabn 6 do pos,
Thy doeBav xepavy pbapiva. So Pseudo-Bas. :
mAnyav tév Aiyurtixéy, mavraxdbev avbrois 5 mdAepos, amd
In Isai. 181 (p. 511, Ben.).

18. Atxaoodmny, ‘justice. He will proceed accord-
ing to the eternal rules of justice, and deliver a plain
and impartial sentence (xpiow dvumékpirov), * True judg-
ment instead of a helmet,’ Eng. (omitting mepiOjcerac)
is from the Vulg.: ‘Pro galea certum judicium,’
Translate: ‘Shall put on as helmet judgment without
disguise.’ Comp. xviil. 16: dvumdxperos émirayn. Rom.
xii. 9 ; Jas.iii. 17. Vers. 18-21 are quoted accurately
by Orig., Sel. in Psalm. xxxiv. 2 (ii. p. 650).

19. “Oovdsrnta, ‘ holiness,’ which repels the slanders
and reproaches of the impious when they presume to
question the motive of God in punishing them. Vulg.
‘aequitatem,’ whence Eng. Marg. ‘equity.’ But this
quality has been implied above. “Oows, as applied
to God, occurs Deut, xxxii. 4; Rev. xv. 4; xvi. 5.
“Oowdrns means ‘ piety towards God’ in the N. T., 8.
Luke i. 75; Eph. iv. 24.

20. *Arétopov, ‘severe, stern,’ ‘Duram, Vulg.
Grimm compares the use of ‘ abscisus,’ e.g. Val. Max.

ros ~
€ml T@V

kaa > ~ + ee, PR
aépos, and ys, ard UBaros,

nilitaris disciplina aget.’ So ‘ abscissa sententia, ‘ab- —
scissior justitia,’ VI. iii. 10; VI. v. 4. Comp. Rom.
xi. 22; 2 Cor. xiii. Io.

Eis fopdpatay, ‘shall sharpen into a sword.’ ‘In
lanceam,’ Vulg., in which sense the word seems not
to occur. Comp. Rey. ii. 16: ‘I will fight against thee
with the sword of My mouth,’ & rj poudaia rod ord-
parés pov. Is. xlix. 2.

Zuvexrrohepyoet, ‘shall with tet fight it out,’
‘fight to the end, against the unwise.’

‘O xéopos. This still further illustrates how God
employs created things (ver. 17) to do His will against
the unrighteous. Of this the plagues of Egypt are the
great example. Comp. xi. 15-203 xvi. 24, 25; xix. —
6. See note on ver. 17. :

Tods mapdppovas=rovs dppovas, i. 3. On this pas-
sage S. Greg. M., Hom. in Evang. 35 (1613, Ben.),
comments thus: ‘Qui in cunctis deliquimus, in cuncta
ferimur ... Omnia namque quae ad usum vitae acce-
pimus, ad usum convertimus culpae ; sed euncta, quae
ad usum pravitatis infleximus, ad usum nobis vertuntur
ultionis. Tranquillitatem quippe humanae pacis ad
usum vertimus humanae securitatis, peregrinationem
terrae pro habitatione dileximus patriae, salutem cor-
porum redegimus in usum vitiorum, ubertatis abundan-

tiam non ad necessitatem carnis, sed ad perversitatem

intorsimus yoluptatis, ipsa serena blandimenta aéris
ad amorem nobis servire coégimus terrenae delectatio-
nis. Jure ergo restat, ut simul nos omnia feriant, quae _
simul omnia vitiis nostris male subacta serviebant,
ut quot prius in mundo incolumes habuimus gaudia,
tot de ipso postmodum cogamur sentire tormenta.’

21. Evctoxor BodiSes dotpanay. ‘ Well-aimed light-
ning flashes.’ *Aozp. is a gen. of apposition, ‘ missiles
which are flashes.’ So ray vepdv. Vulg. reads ‘di-
recte ;’ this seems to be an error for ‘directae,’ which -
some MSS. give. ‘And from the clouds, as from a
well-drawn bow, shall they fly to the mark. Eng,
*‘Tanquam a bene curyato arcu nubium extermina-
buntur et ad certum locum insilient.’ Vulg. This is

right in that it attributes r. vepay to réfov, but the addi-

tion of ‘exterminabuntur’ is unwarranted. It must

- mean ‘shall be driven beyond limits. Translate:
‘As from a well-curved (=tight-stretched) bow of
clouds (¢.e. which the clouds compose) shall leap to
the mark.’ Comp. Ps. vii. 13: ‘He ordaineth His
arrows against the persecutors.’ 2 Sam. xxii. 15;
2 Esdr. xvi. 13. Grimm notes that dd\ceoOa is used
of the flight of an arrow, Hom. Il. iv. 125. The ‘ bow
in the clouds’ (Gen. ix. 13), which is a sign of mercy,
is turned away from the earth; this, the engine of
wrath, is aimed at earth.

22. “Ex merpoBddou Oupod mAypers frp. xad. These
words may be taken in various ways. Terpo8d\ov may
be an adj., in which case it agrees with évp., ‘From

his wrath that hurls stones.’ Vulg.: ‘a petrosa ira.’
Or zerpo8. may be a subst. meaning ‘an engine for
throwing stones,’ a ‘ balista.’ Eng. ‘a stone bow,’
i.e. a bow for hurling stones, as Shakesp, Twelfth
Night, ii. 5: ‘Oh, for a stone-bow to hit him in the
eye. Ovpod may be governed by wAnpes, or be in app.
with erpof., ‘stone-bow which is His wrath,’ in which
case mAnpets must mean ‘solid, massy.’ It seems most
natural to take the sentence as Eng., though Grimm
and Gutb. translate: ‘from the sling of His anger,’
Comp. Josh. x. 11; Rev. viii. 7.
XddaLat, as in the plagues of Egypt (Ex. ix. 23-
25), which seem here to be adumbrated.

COMMENTARY.

Sb the e.

139

"Ayovaxrice, ‘shall show its wrath.’ Vulg.:
‘excandescet,’ which makes a strange confusion of
metaphors. This word occurs nowhere else in Vulg.

Xuykddoouow, ‘shall wash over them,’ as the sea
overwhelmed the Egyptians, Ex. xiv. 27. The act.
voice of this verb is not found in classical Greek,
but is used in the Sept., e.g. Cant. viii. 7: morapoi
ov cuykAvcovow aitnv. Is, xliii. 2. Karaxdv{@ is found
in N. T., 2 Pet. iii. 6, and in Wisd. x. 4,19. Vulg.
translates ‘ concurrent.’

*Atorépws, ‘inexorably.’ There is a paronomasia
in worapol . . dorduws.’ Vulg. ‘duriter.’ See on xiii.
B

23. Mvetpa Suvdpews. ‘Spiritus virtutis,’ Vulg.
‘A mighty wind,’ Eng. This might stand were it not for
the following clause. But to say ‘a wind shall blow
them away like a storm’ is inadmissible. We might
take Ocds as the subject of éxAcpnoe, but. this would
be harsh. It is best with Gr. and Gutb. to take a.
dvy. as ‘the breath of God’s power.’ See xi. 20, where
the same expression, coupled with AccpnOéres, occurs.
Comp. Is. xi. 4; 2 Thess. ii. 8.

’ExXtxpyjet, ‘shall winnow. Judith ii. 27. Comp.
Is. xli. 16; S. Matt. xxi. 44.

Kai épnp. ‘And so,’ consecutive.

Avvactév, This brings the author back to his-
original address to rulers and judges, which is carried
on in the following chapter.

CHAPTER VI.

Cuaprers VI-IX. ComenpaTIon oF WISDOM AS THE GUIDE oF LIFE.

vi. 1-11. Rulers are enjoined to learn wisdom, which
is always to be found by those who seek tt.

1. The Vulg. begins this chapter with an inter-
polation which has no authority. It seems to have

been introduced as a heading, and is compiled from
Eccles. ix. 16, 18, and Prov. xvi. 32, ‘Melior est
sapientia quam vires, et vir prudens quam fortis.’
*Axodcate, The writer speaks with authority in
$ r2

ee a PONT ete On ee Ce, ee

140

the person of King Solomon. Hence Adyo pov, ver.
11, etc, This section begins like Ps. ii. 10. Comp.
ch. i. 1.
*Axodew and ouviévar are used together, Isai. vi. 9:
dxof dxovcere kal od ph) cuvare. 8. Matt. xiii. 14.
Nepdtwv yijs. Ps. ii. 8; xxi. 28; 8. Matt. xii. 42.
Thus Hom, Od. iv. 563 :

GX o° és "HAvotov mediov kal meipara yains

abavaror mépyyovow.

2. ’Evwticacbe, ‘give ear.” This is a word of later
Greek found in Byzantine writers. Comp. Gen. iv.
23; Hcclus. xxx. 27 (Tisch.) ; Acts ii. 14, where see
Kuinoel.

MAjGous. Vulg.: ‘ multitudines. Or, as some
MSS8.: ‘multitudinem. Comp. xiv. 20. Not ‘the
people,’ as Eng., but ‘a multitude,’ a host of sub-
jects.

Teyaupwpévor, ‘ priding yourselves, in a middle
sense. Usually with dat. 3 Mace. iii. rr; vi. 5; with
ém, Xen. Hiero, ii. 15. The expression, ‘ends of the
earth,’ ver. 1, and ‘ multitudes of nations’ here, point
to some great world power. Grimm suggests that
Rome is referred to.

8. “Or introduces that to which rulers have to
listen.

Mapa tr. Kupiov, Prov. viii. 15: ‘By Me kings
reign.’ Comp. 1 Chr. xxix. 11, 12; Rom. xiii. 1.
Gutb. notes that Christian kings are said to reign
‘Gratia Dei.’ Clem. Ep. I. ad Cor. Ixi. 1: od, Aéozora,
Zexas ri éEovolay ris Bacidelas abrois.

Kpdryors, an unclassical word, and dz. Aey. in Sept.
It occurs in Jos. contr. Ap. i. 26, p. 461: Sore ri ray
Tpoetpnpevav Kpatnow xetpiorny gaiverOa ois tére ra
rovrwy doeBnpata Oewpevars,

4. “On, ‘because,’ the ground of God’s judgment of
them. ;

Tis adr. Bao, For ‘His kingdom ruleth over
Ps, ciii. 19.

Népor, that law of right and wrong, to which even
heathens are subject. Rom. i. rg ff. The Vulg. has

all’

THE BOOK OF WISDOM.

rity.

‘legem justitiae,’ which is well as an explanation, but
is not found in the Greek.

5. "Emorjcerat, sc. 6 Oeds. Ven. unnecessarily in-
troduces dA¢Opos as the subject of the verb. "Edicrapa
is used in a hostile sense with a dative, ‘to stand up
against, to surprise. §. Luke xxi. 34; Acts xvii. 5;
1 Th. v. 3.

"Ev tots Gmep€xouow. Vulg.: ‘his’ (or ‘in his,’ as
some MSS. give) ‘qui praesunt.’ ‘Those in autho-
” Gen. xli. 40; Rom, xiii. 1; 1 Pet. ii. 13.
Tiverat. ‘Fiet.’ Vulg. ‘Shall be.’ Eng. Better
‘is,’ ‘cometh to pass,’ the general ground of what
precedes,

6. Xuyyvwortds éorw édéous. ‘The mean man is to be
pardoned for pity’s sake.’ ‘"EAéous is a gen. of cause, —
whereas usually the gen. after cvyyywor. denotes the
object. to which the pardon extends. The Vulg. has
‘exiguo conceditur wmisericordia.’ Grimm quotes
Philostr. Soph. i. 8, 3: cvyyroords pidorias. Maxim.
Tyr. iv. 3: Wuxi) ovyyveoris ris dyvoias, Comp. Prov.
vi. 30: ‘Men do not despise a thief if he steal to
satisfy his soul when he is hungry.’

*Erac@yjcovra, ‘shall be punished.’ ‘Tormenta
patientur.’ Vulg. Whence Eng.: ‘shall be tormented.’
*Erd{w in classical Greek means ‘to test,’ but it is
used as éera{w in Sept. for ‘to chastise ;’ e. g. Gen. xiii.
17: jravev 6 Ocds tov Papad éracpois peydros. Ex-
amples of what seem light faults in ‘mighty men,’
being heavily punished, are seen in the case of Moses
(Numb, xx. 12), David (2 Sam. xxiv. 12), Hezekiah
(2 Kings xx. 17, 18). Comp. 8. Luke xii. 47, 48.
In the commentary on Isaiah which passes under the
name of Basil the Great, this passage is applied as a
warning not only to the rich and powerful in material
resources, but thus: xai «i ris érépov ri didvoay év-
TpeXeaTEpos, pr) aroxphrat Ti loyvi ris Picews mpds Thy Tov
Ociwv Epevvav’ kal rovr@ oval, Grav dmaitijrat Kata Ty dva-
Aoylay rév dedopévav rd Epyov (p. 420, Ben.).

7. OG yap Smootedeirat mpdowr. ‘The lord of all
(Ecclus. xxxiii, 1, Tisch.) shall cower before no man’s
person.’ Matt. xxii. 16; Eph. vi.9. Comp. Deut, i. 17:)

~vr. 15.]

ob py brooteiAn mpdcaroy avOpmrov. Job xxxiv. 19. In
the sense of ‘shrink from,’ ‘draw back,’ the verb is found
in Job xiii. 8; Hab. ii. 4; Acts xx. 27; Heb. x. 38. The
Vulg. has, ‘ Non subtrahet personam cujusquam Deus,’
‘scilicet,’ adds a Lap., ‘judicio suo et vindictae,’ which
is not at all the meaning of the Greek. Clem. Al.
Strom. vi. 6 (p. 766, Pott.) gives: ov yap émooréAderas
Tpocwroy. .. duoiws Te mpovoet mavTwv,

“Opoiws, ‘alike,’ in so far as none are excluded from
His care. Comp. xii. 13; Ps. cxlv. 9; S. Matt. v.
45-

Mpovoety is generally constructed with the gen.
without a preposition, as xiii. 16; 2 Macc. xiv. 9;
t Tim. v. 8.

8. “loxupa epevva, ‘severe scrutiny,’ ¢.¢. for the mis-
use of power. Vulg., ‘ cruciatio, a word unknown to
classical Latin, and dm. dey. in Vulg. S. Aug., Tract.

in Joan., has ‘usque ad immanem cruciationem.’ See
note on ver. 18.
9. Tépavvor, ‘ kings,’ =Pacweis, ver.1. Comp. Prov.

viii. 15, 16; Hab. i. 10.

Oi Adyor pou, sc. yivovra:.
speaking.

Napamdéoyre, ‘excidatis.’ Vulg. ‘ Fallaway.’ Eng.
‘Swerve from right,’ ‘sin, xii. 2; Heb. vi. 6. Comp.
maparrepa, iii. 13; Matt. vi. 15; Gal. vi. 1. Tapaminrew,
in the sense of ‘to err, to make a mistake,’ is classical,
e.g. Xen. Hist. Gr. i. 6. 4: d:abpootvrav év rais téheow
Gre Aaxedaypdnor peyora mapaninroev ev TH duaddAdrrewv rovs
vavdpxovs. ; ;

10. Ta Sc1a = the commandments of God. Clem.
Al. Strom. vi. 11 (p. 786, Pott.) has of yap guddocovres
instead of puddkarres,

‘Ociws, ‘piously,’ with pious intention, without
which outward obedience is of little worth.

‘Ocwbjoovrar. Vulg.: ‘Qui custodierint justa
juste justificabuntur.’ Lit. ‘shall be made holy.’ Comp,
2 Sam. xxii. 26. Thus 1 John iii. 7: ‘He that doeth
righteousness is righteous.’ ‘ Justifico’ is a post-classical
word, common in the Vulg., e.g. Ecclus. vii. 5; Rom.
iii. 4, ete. For the language comp. Pseudo-Clem.

Solomon is introduced

COMMENTARY.

Se, ee ee eee Ee ee

141

Epist. de Gest. S.-Pet. xviii. : 0882 yap xaddv 7d Kaddv
Srav pi Kadds yinra, Greg. Naz. Orat. 33 (p. 531): rd
raddv od Kaddv, Stray jy KaA@s yivynrat.

Oi BiSaxGérvres adrd, sc. ra dou, ‘they who have
learned them.’ Obedience precedes perfect knowledge.
8. John vii. 17.

Edpyooucw émodoyiav, ‘shall find what to answer.’
Eng. Vulg. t.e. shall be able to endure the scrutiny
into their actions, ver. 8.

ll. MaevPjcebe, ‘ye shall be taught,’ shall learn
true wisdom, which is the daily practice of virtue.

12-16. Wisdom is easily found.

12. ’Apdpartos, ‘ unfading,’ used by S. Peter (I. i. 4)
of the heavenly inheritance. It seems here to refer
to the unfailing beauty of wisdom rather than to its
imperishable nature. See Clem. Al. Strom. vi. 15
(p. 800, Pott.).

Euxepis Oewp. ‘She is easily seen and recognised,’
because she is Aaumpa, ‘ bright and beauteous.’ See Is.
Williams, The Resurrection, Pt. I. § ii. extr. p. 158.
Comp. Prov. viii. 17: ‘I love them that love Me:
and those that seek Me early shall find Me; Ecclus.
xxvii. 8; S. Matt. xi. 19. ;

13. NpoyvwoPivar with pédver, as iv. 7. ‘ Praevenit
illos qui appetunt ipsam, ut praenoscatur.’ Schl.
Comp. Prov. i. 20, 21; viii. 3, 34, etc. Ps. Iviii. rr:
6 Ocds pov TO Edeos airov mpopbdce pe. S, Bern. De
dilig. Deo, vii. (I. p. 1347): ‘Sed enim in hoc est
mirum, quod nemo Te quaerere valet, nisi qui prius
invenerit. Vis igitur inveniri ut quaeraris, quaeri ut in-
veniaris, Potes quidem quaeri et inveniri, non tamen
praeveniri.”

14, ‘O épQpicas, ‘he who rises early after her.’
Prov. vill. 17. "OpOpi{o is a late word=dpépevw. See
1 Mace. iv. 52; Ecclus, iv. 12 (mpds adrqv) ; Luke xxi.
38. Clem. Al. Strom. vi. 15 (p. 800, Pott.) reads
6 dpOpicas én’ abrny.

Ndpedpor . . rudy.
he sits at the gate to administer justice.
8; Jer. xxxix. 3.

15. Td yap évdup. Wisdom is close at hand to those

Like a counsellor of a king as
2 Sam. xix.

142 . THE BOOK OF WISDOM.

who seek her, for to ponder deeply on her is the per-
fection of prudence, i.e. is wisdom. ‘Sensus est con-
summatus,’ Vulg., which Gutb. takes in the same
meaning.

dporio. teXerdt. seems to be a synonym for wisdom.
pémmots usually means practical wisdom, wisdom in
the conduct of life. This may be seen in the parable
of the unjust steward, Luke xvi. 8: émyvecev 6 ktpros
Tov oikovdpov Ths adikias, Ste Ppovipws émoinaer* Gre of viol
Tov alavos TovTov ppovypwrepot imep Todis viovs Tov dards «is
THY yevedy Ti éavToy cict.

*Ayputvyjoas. Prov. viii. 34: paxdpwos... dvOpwros
ds ras ends ddods puddket, aypumvav én’ euais Oipas kal
jpepav. ‘He that watcheth for her sake.’ Eph. vi. 18:
eis avtd todro dypumvoivres, like the Latin, ‘ invigilare
rei.’ Virg. Georg. iv. 158: ‘Namque aliae victu invi-
gilant.’

"Apeptpvos, vii. 23.

16. “Or, a still further confirmation of ver. 14.

Neprépxerar {ytoica, viii. 18: mepujew Cyray. Comp.
x Pet. v. 8. Mr. Churton paraphrases: ‘She circum-
vents those whom she seeks;’ but the notion of delud-
ing people even to their good is foreign to the passage.

Tats tpiBows, ‘ways, roads ;’ as Prov. viii. 2. In
outer life. Comp. also Prov. i. 20 ff. Thus 8. Aug.:
‘Quoquo enim te verteris, vestigiis quibusdam, quae
operibus suis impressit, loquitur tibi, et te in exteriora
relabentem, ipsis exteriorum formis intro revocat.’ De
Lib. Arbitr. ii. § 41.

’Ev wdon émwoia, ‘in every thought,’ in their inner
life. Vulg.: ‘in omni providentia ;’ referring émwoig
to wisdom, ‘ with all care-and foresight ;’ but this seems
to injure the parallelism with rpi8os, which refers to
the seekers after wisdom.

*Anavtg. This reading has most authority. V.
has travra.

17-21. Wisdom leads to a kingdom.

17. Here begins the famous sorites, the conclusion of
which is, ‘The desire of wisdom leadeth to a kingdom,’
ver. 20. As this should consist of the first subject and
last predicate of the premisses, the first premiss is not

Lr, Peng POs OLY a ne Bee

‘[v.

.

formally expressed. It should run: The desire of Wis-

dom is the beginning of Wisdom; and then, through

the rest of the series, the predicate of one premiss is
the subject of the next. See Prolegom. p. 29. It is
quoted by Clem. Alex. Strom. vi. 15 (p. 800, Pott.).
Tap introduces the argument to prove that Wis- —
dom is worth man’s thought and pains, ‘for .. . it
leads to eternal happiness.’
Adrijs, sc. codias. ;
’Apxh, ‘beginning, foundation.’ Ps. exi. 10; Prov.
i. 7: ’Apxy codias pdBos Kupiov, ;
‘H GAnfeordry is taken by Vulg. with émOupia.
§. Aug. however quotes, ‘initium enim illius verissi-
mum;’ De Mor. Eccl. i. § 32 (p. 699, D.). This is

perhaps best: ‘the truest, most real,‘and solid founda- — 4

tion of Wisdom is the desire of instruction, or training.’
The Sin. Codex seems to have intended to substitute
dydan for émbupia. Clem. Al. Strom. vi. 15 (p. 800,

Pott.) reads: dpxi yap airis ddnbeordrn wadelas émOupia, — {

TOUTEOTW Tis yvacews.

18. povris, changed for émvyia in the former pre-

miss. This is quoted by Clem. Al. Paedag. ii. 1 (p.
167, Pott.)
*Aydam, i.e. of Wisdom.

Tipyars vop. adr. The Decalogue speaks of ‘them, — :

that love Me and keep my commandments,’ Ex, xx. 6 ;
and Christ’s word is, ‘If ye love Me, keep my command-
ments.’ §. John xiv. 15. Comp. Rom. xiii. ro. Grimm
observes that the plural véuor = évrodai occurs in N. T.
only Heb. x. 16 in a citation, but frequently in O. T.,
e.g. Jer. xxviii. 33 ; Ezek. v. 6; 2 Mace. iv. 17.
Mpocox} = ripyois. Obedience to the commands
works assurance of immortality. So our Blessed Lord
says: ‘If thou wilt enter into life, keep the command-
ments, Matt. xix. 17. Upocoyn. Vulg. ‘ custoditio,’
dr. Ney. Unusual words in Vulg. of like formation are
these : ‘cruciatio,’ ver. 9; ‘exquisitio,’ xiv. 12; ‘exter-
minatio,’ xviii. 7; ‘fascinatio,’ iv. 12; ‘increpatio,’
xii. 26 ; ‘ respectio,’ iii. 13 ; ‘sibilatio,’ xvii. 9; ‘subi-
tatio,’ v. 2; ‘tribulatio,’ Matt. xiii. 21; ‘ salvatio,’ Is.
Xxxvil. 32; ‘sanctificatio,’ Am. vii. 9; ‘contritio,’

EAL 23-]

Rom. iii. 16 ; ‘abominatio, Ex. viii. 26; ‘compunctio,’
Rom, xi. 8; ‘corrogatio,’ Ecclus, xxxii. 3; ‘justifi-
catio, Luke i. 6; ‘regeneratio, Tit. iii. 5; with many
others.

*ApOapoias, ‘blessed immortality, as ii. 23.
4 Mace, xvii. 12: 1d vixos apOapcia ev {oH modvxpovia,
So2Tim.i.1o. Vulg.: ‘incorruptionis,’ a post-classical
word. Comp. Rom. ii. 7; 1 Cor. xv. 53, Vulg.

19. ‘Immortality maketh us near unto God,’ even
in His heavenly kingdom ; whence it follows, ver. 20,
that ‘the desire of Wisdom leads to a kingdom.’ This
verse is quoted by S. Iren. Contr. Haer. iv. 38. 3 (ap.
Migne), who gives the following sorites (ib. p. 285,
Ben.) : ee tov dvOpwmov mparov yevéoba, cai yevdpevov
avéioat, kat avénoavra dyBpw6jvat, kal avdpabévra mAnOuvbiivat,
kat wAnbvvOévta euoyxioa, Kai euocyicarra dofacbivat, Kat
Sofarbévra ideiv rév Eavtod Acordrnv. Oeds yap 6 pédrwv
bpacba dpacis 82 Geod mepirourexh) apOapcias’ [apbapoia
8é eyyis civat moet Ocov, Migne]. Clem. Alexandr.
(Strom. vi. 15, p. 801, Pott.) sums up the argument thus:
Sdoxer yap, oipat, @s adnOwy madeia emibupia ts orl
yoorws* doxnois Se madelas ovviorata ayamny yrooeas*
kal i) pév ayarn thpnots Tay eis ywaow dvayovoay évTohor’
tThpnots d€ aitav BeBaiwors tev évroday, 8¢ hv 7 dpOapcia
émoupBaiver apbapaia 8€ éyyis civa Trott Ocod.

20. The MSS. vary here, but the reading in the
text seems plainly to be correct.

"Emit Baoid., ‘ad regnum perpetuum,’ Vulg. S&S.
Aug. De. Mor. Eccl. i. 32 (T. i. p. 699 D) omits ‘ per-
petuum.’ So 8. Paul says: ‘They who receive abund-
ance of grace and of the gift of righteousness shall
reign in life by Jesus Christ.’ Rom. v.17. Comp. Philo,
Quod Deus imm. 30 (I. p. 294): xarépOepe mica cap&

thy tov aiwviov cal apOdprov redeiav dddv tiv Tpds Oedy
dyoveay, Tavrny ich codiav, Aud yap tavrns 6 vois modn-
yeroupevos, eiOeias Kal Aewpdpov trapyovons, aypi Tay Tep-
parov adixveira® ta 8€ téppata ris 6d00 yraois éott kat
émornpn Geo.

21. “HSecGe emi Opdvors. This verb is found with én
and the dat. in Xen. Mem. IV. v. 9; Cyr. VIII. iv. 12.
For the sentiment comp. Proy. viii. 15, 16.

143

Baothedonte. Prov. ix. 6: drodeizere ddpooivny,
iva cis roy aléva Barievunre. Rey. xxii. 5. The Vulg.
adds to this verse a second translation which has crept
into the text of the MSS.: ‘ Diligite lumen sapientiae,
omnes qui praeestis populis,’

22-25. Nature of Wisdom.

22. Ti éor. copia; The author nowhere gives a
definition of Wisdom, but presents to us her properties
and her effects on men’s lives.’

Mas éyévero. ‘ How she came into being.’ Comp.
Proy. viii. 23 ff.; Job xxviii. 20 ff. Some understand
épot with éyév., ‘how she came unto me,’ with a refer-
ence to the next chapter; but this seems an un-
necessary restriction. The expression however may
mean, ‘how she began her work in man.’ So Mr.
Churton takes it, remarking that in herself she is im-
mortal, Perhaps Dr. Bissell’s rendering, ‘how she
arose, is safest.

Muotypia. Vulg.: ‘sacramenta Dei,’ as ii. 22;
Dan. ii. 30; Eph. i. 9, and often. The author differs
from the heathen, who made a profound secret of their
mysteries, and professes his willingness to divulge all
that he knows about Wisdom.

"Aw Gpxijs yevécews. ‘From the beginning of her
nativity, referring to mas éyévero. This, which is the
Eng. rendering, would require the addition of airs.
It is better with Arn., Grimm, and others to under-
stand, ‘from the beginning of creation.’ Prov. viii. 22,
23. Vulg.: ‘ab initio nativitatis.’ ‘Nativitas’ is a
post-classical word found in Ulpian and Tertull. and
frequently in Vulg., whence it made its way into
English. See on vii. 5.

*EétxndLo = classical ef:yvevw. Comp. ix. 16 ; Ecclus.
i. 3; xviii. 4, 6.

Napodedow, ‘ pass by, neglect, despise,’ as x. 8. The
Vulg. gives ‘ praeteribo,’ which is used in the same sense.

23. 06vmy ternxér. So Ovid: ‘Livor edax,’ Am.
i. 15.'x3. Pers. Sat: ii. 37: ;

* Virtutem videant, intabescantque relicta.’

Zuvodedow, a play of words. If this be subj. we

must read ore py. Retaining otre py, we must take

144

ovvod, as fut. See on i. 8. The meaning is: I will
disclose all I know without envy or grudging. Comp.
vii. 13; Acts xx. 20, 27. Philo, De Vict. Offer. 12
(IL. p. 260): ri yap, ef kada rair’ éorly, & piorm, Kab
ovppépovra, ovykevrdpevor éavtods ev oxérp Babei, rpeis #
térrapas pdvous aeXeire, mapdv dmavras avOpmrous év dyopa
péon ra tis apereias mpoberras, iva raow adeds fj BeAriovos
kal ebruxeotepou Kowarjoat Biov; POdvos yap dperijs Sidxeorat.

Oirtos, i. ¢. either POévos, or as Vulg.: ‘ talis homo,’
6 th Hbdvy cvvodevor,

Kowwveiy with dat. ‘to go shares with,’ ‘ have deal-
ing with.” Plat. Rep. i. p. 343 D.: drov ay 6 rototros
T@ ToLOUT@ Kowwvnon.

24. ‘I will do my best to increase the roll of wise
men, for the more numerous they are, the better it is
for the world.’ Comp. Philo, De Sacr. Ab. et Cain.
§ 37 (I. p. 187): mas copds Auvrpoy éori rod Gavdov...
xaOdnep larpds tod vorodvros dvriteraypévos Tois 4ppoornuagt

K.T.A,

CHAPTER VII.

1-10. Solomon, realising his mortality, prayed for
Wisdom, which he valued above every earthly good.

1. Eipl pév ndyd, ‘I too as others.’ The author
speaks in the character of Solomon, at the same time
humbling himself as knowing that wisdom is given
only to the meek. The pév has no answering d¢. See
Jelf, Gr. Gram. § 766. Perhaps ver. 7 is meant to be
the corresponding member, the 8¢ being omitted owing
to the long paragraph, vers. 1-6, preceding. So Grimm.
Comp. Acts x. 26; xiv. 15.

Pyyevods. Gen. ii. 7: emdacev 6 Ocds tov dvOpwrov
xobv dnd rhs yjs. Comp. Eeclus, xvii. 1; 1 Cor. xv. 47.
So Philo calls man yyyevjs, De Mund. Op. 47 (I. p. 32),
and Plato, De Legg. v. 1 (p. 727 E.): ovSév ynyevés ’OAv-
priv évtiysdrepov.

THE BOOK OF WISDOM,

EdordQeva, ‘ the upholding,’ Eng. ; ‘ stabilimentum,”
Vulg. The word is generally applied to ‘good health, _
which is the meaning here. Comp. 2 Macc. xiv. 6; 3 Mace. —
lii. 26 ; Addit, ad Esth. iii. 18 (Tisch.), Comp. Clem. |
Rom. Ep. I. ad Cor. Ixi. 1: ofs 83s, Kipse, tylecav, elppyny,
Gpdvoway, eidrdbevav, eis rd deere aitovs thy bd cov dedo-
pémy adrois iyepoviay ampooxémos. See Eccles. ix. 13-18.
In confirmation of vers, 24, 25 one may recall that
dictum modvépidrdyrov of Plato, De Rep. v. p. 473: éav
pi i of Prdoopa Bacreiowow ev rais Técow, fh of Bardcis
Te viv Neyduevor kat Svvdora priocodyca@ar yujoias te Kat
ixavas, kat rodro eis taitév Evpréoy, Sivapis re todertxi Kat
pirocopla, trav b€ viv ropevoptvwv ywpls ef éxdrepov ai
moddat ices && dvadyxns amox\ecbaaw, ox EoTt kaKkov
madha rais médeot, Soca 5€ ovd€ TH dvOpwrivm yéver,

25. “Qore, ‘and so,’ ‘therefore,’ as 1 Cor. iv. 53
1 Pet. iv. 19. Soph. El. 1172:
Ontos 8 "Opéatns* dote py May oréve.

Mpwrdrdacros, only here and x. 1. From its use
in this Book the word came to be employed commonly —
as the designation of our first parent. (See Prolegom. -
p. 27-) Thus Clem. Alex. Strom. iii. 17: xiv amd trav
dddbyor Evdwv riv émirndevew Tis cvpBovdias 6 ddus eiAnpas,
kal mapaneicas Ti Kowwvia tis Evas ovyxarabeoOa rov Addp,

Aeyp, os dy pt) ioe tairy Rexpnuevav tov mpwromAdoTavy, ~

@s dfwici twes. §. Athan. cont. Apoll. i. 15: 4 wavres
kata Tip Ths capkos émidergw, kai Kara Thy poppy rod Sovrov,
Touréott Tov mpwromAdoTou Adap, iy €daBev 6 ev poph} cod
tmdpyov Oeds. S. Iren. Haer. iii. 21. ro: ‘Et quem-
admodum protoplastus ille Adam de rudi terra, et de
adhuce virgine, (‘nondum enim pluerat Deus, et homo
non erat operatus terram,”) habuit substantiam; et

plasmatus est manu Dei, i.e. verbo Dei, (“ omnia enim

vit. 6.]

per Ipsum facta sunt,”) et sumpsit Dominus limum a
terra et plasmavit hominem...’ And so Christian
poets, with a painful disregard of quantities. S. Avitus,
Poem. ii. 35:

‘ His protoplastorum sensum primordia sacra

Continuere bonis, donec certamine primo

Vinceret oppressos fallacem culpa per hostem.’

Ovientius, Commonit. ii. 108 :

‘Per pomum, Protoplaste, cadis; cruce, Christe, mederis;

Ilic mortiferam draco pestifer detulit escam,’

2. "Ey\idny odpé, ‘I was formed flesh.’ Comp. xiii.
13. Prop. ‘was carved,’ ‘cut out:’ used of ‘ engraving,’
Ecclus. xxxviii. 27. The é¢y (with which zayeis agrees)
implies the whole man. Another question arises about
the derivation of the soul, viii. 19, where see notes.

Ackapnviate x. 4 Macc. xvi. 7; Plut. Num. 12.
The period of gestation is from 273 to 280 days= 40
weeks, or 10 lunar months at 4 weeks to the month.
Speaking of the reasons which induced Romulus to
make the year ten months long, Ovid says, Fast. i. 33:

‘Quod satis est utero matris dum prodeat infans,

Hoe anno statuit temporis esse satis.’
Comp. Virg. Ecl. iv. 61. In 2 Mace. vii. 27 however
the period is stated at ‘nine months.’

Nayels, as Job x. 10: emnégas (ervpwoas, V.) 8¢ pe
toa rup, Al, MS. The author follows the common
opinion of his age ; and as Calmet properly asks: ‘Quis
jubet sacros auctores ex physicorum principiis loqui ?

Kai #Sovijs dep. on ex, not gen. abs. as Gutb, takes it.

“Ymvos, euphemistic, as iv. 6.

8. “Eomaca, ‘I drew in,’ ‘sucked in,’ expressive of
the breathing of a new-born child. _

‘Opownabh. ‘Similiter factam,’ Vulg. ‘ Which
is of like nature,’ Eng. In this sense the word occurs
Acts xiv. 15. Plat. Timae. xvi. p. 45 C: épororadés
83 8¢ Spoudrnta wav yevopevov, Arab.: ‘dolores meos
reddentem.’ Grimm and Gutb. translate: ‘the earth
which endures the same from all her children,’ =‘ aeque
omnibus caleatum,’ or, ‘upon whom all her children
fall in helpless infancy,’

COMMENTARY.

ap eee eee

145°

Katémecov expresses the helplessness of the new-
born infant. Comp. Hom. Il. xix. r1o:

Ss nev én’ qpart TOde Teo peta ToTat yuvatkds,
urhv, acc. cogn. after xdaiar.

“‘Opotay waow, a shortened expression for dp. rj
navrev povy. Comp. ii.t5. Rev. xiii. 11: xépara dpoa
dpvig.

“loa, adv. = év io, xiv. 9, ‘ aequaliter,’ ‘ perinde ac.’
Job x. ro, quoted in note on ver. 2. The Vulg. has
‘emisi,’ Eng. ‘I uttered,’ reading apparently, as Compl.,
jjxa, which is found in no existing MS. The Sin. Cod.
omits toa, which indeed is hardly necessary to the sense.
‘I cried when I was born,’ says an old proverb, and ‘every
day tells me why.’ We may compare Lucret. v. 223 ff.:

‘Tum porro puer, ut saevis projectus ab undis

Navita, nudus humi jacet, infans, indigus omni
Vitali auxilio, quom primum in luminis oras
Nixibus ex alvo fiatris Natura profudit ;
Vagituque locum lugubri complet, ut aequum est,
Quoi tantum in vita restet transire malorum.’

4. "Ev dpovtiow, ‘curis magnis,’ Vulg. Comp. S.
Luke ii. 7.

5. Tevécews dpxiy, vi. 24. Gutb. takes yevéoews as a
genit. explicativus elucidating dpyyy. The expression
means simply ‘ beginning of existence.’ Vulg. ‘ nativi-
tatis initium.’ ‘ Nativitas’ (vi. 24; xvi. 26, g.v. Ps.
cvi. 37), a late word, may be compared with other
words of like formation used in Vulg., e.g. ‘nimietas,’
iv. 4; ‘nugacitas,’ iv. 12; ‘ praeclaritas,’ viii. 18 ; ‘ possi-
bilitas,’ Neh. vy. 8; ‘longiturnitas,’ Bar. iii. 14; ‘ otio-
sitas, Ecclus. xxxiii. 29.

6. Theodoret. Orat. ix. De Proyid. (p. 577): dépa
pécoy éféxee (6 Oeds) xowdy twa Kal tovrov mAovTov macw
dpoiws mporebekas. ob're yap omaow airéy mhéov Tay Trevé-
tov of mAovatol, adda Ti tony poipay KavraiOa 4 mevia
AapBaver .. . Brere S€ Kai ra Tixrdpeva dpoiws yupva mpoc-
tyra’ ov yap Td Tov mArovaiov Bpépos ddoupyida mepiBEBAn-
ta, td 8€ Tov mévytos pdxia mepixerrar, GAA Guo yupva
mpoépxerat, Tov Snurovpyov Knpvoaortos thy iodryta, dspoiws
ona Tov dépa, dpoiws Edxee ri Onryv. od x Erép@ yddaxte Td
Tov mévntos Tpederat, Erepor b€ TOG Tov mAovoiov mpoodéperat,

U

146

GN’ tons Kai todro Kdkeivo Kal Tis adtis drohaver tpodis.
Ov pdvoy 8€ ri «is Tov Biov eicodov piav, ddda Kai Thy EEodov
tony txoper’ els yap jpas tmodéxerat Odvaros,

“EfoSos. See on iii. 2, and comp. Job i, 213; xxi.
23-26; Eccl. iii. 19, 20. Horat. Carm. I. iv. 13:

*Pallida mors aequo pulsat pede pauperum tabernas
Regumgque turres.’

7. Ata toito, Because by nature he was no wiser
than others, and yet as king had more constant need for
the exercise of wisdom.

Hégdpmy. 1 Kings iii. 5-12; Wisd. viii. 21.

pévnots, parallel but not identical with mveipa
copias, meaning good sense, understanding. 1 Kings
iv. 29. See on vi. 15.

Nv. codias, not the Holy Spirit, but the principle
of wisdom, as Eph. i. 17. Comp. Deut. xxxiv. 9:
‘If any of you lack wisdom,’ says
. and it shall be

mvevpatos ouvereas.
8. James i. 5, ‘let him ask of God.
given him.’

*Emexadeodpyy, ‘I called upon, invoked God.’ So
Acts vii. 59: €AtOoBddow rév Srépavov, émixadovpevov Kat
Aéyorra x.t.A., where however one must supply rv Kvprov
*Incoiv from the following prayer. The verb usually is
joined with Ocdv or Kipwv, as Judith vi. 21. So Herod.
ll. 39: émixadécavres tov bedv.

8. *Ev ovyxpice, ‘in comparison.’ So cvyxpive, ver.
29; xv.18; 1 Cor.ii.13; 2 Cor.x.12. This is alate
use of the word, found, ¢.g., in Plut. Vit. Flamin. 21
extr.; Aeli. Var. Hist. iii. 16. Comp. 8S. Matt. xiii. 44.

9. Comp. Job xxviii. 12 ff. ; Prov. iii, 14 ff. ; viii.
10; 14,176, ‘priceless,’ ‘beyond value,’ as
3 Mac. iii. 23: ty dripnrov modreiav, Sophocles, Lex.
sub voc, refers for this use of the word to Greg. Naz.
iii, 1232 A; and Greg. Nyss. 1092 D (Migne). See
also Eustathius, 781. 19. Schleusner, s.v.: ‘eodem
sensu Graecis idos driunros dicitur. Etiam adjectivum
driov per wodvripoy explicatur a Schol. Aeschyl. Agam.
421. Vulg.: ‘lapidem pretiosum.’ The Compl. ed.
reads tipuor.

“O nas xpuods, ‘all the gold in the world,’ sc. éort,

Ev Swe, ‘in comparatione,’ Vulg. So possibly xv.

*Aripnrov,

THE BOOK OF WISDOM.

19, where see note. Here comp. the parallel expres-
sion évarriov aris, ‘adversus illam,’ and xi. 22. §.

Method. Conv. dee. Virg. xi. (xviii p. 205, Migne)

quotes from memory: mas yap mdoiros évimioy airijs, ral
xpvads ws Wappos drLyn.

10. *Avti.pwris, ‘pro luce,’ Vulg. ‘ Instead of light,’
Eng., Gutb., Grimm, The interpretation of the Vulg.
is preferred by Arn., who paraphrases : ‘I determined to
have her for a light or guide.’ But the context favours
the other explanation: ‘I had rather lose light itself
than wisdom, because,’ as he continues, ‘ the light of day
wanes and perishes, but the light of wisdom never
fails.” Comp. Ps. exix. 105.

"Axoiunroy, ‘never goes to rest,’ as the poets feign
the sun sinks to sleep. ‘Inextinguibile,’ Vulg. Matt.
iii, 12; Mark ix. 42, 44. See on x. 4. Clem.
Alex. Paed. ii, ro seems to allude to this passage
when he says, Aoyicpots dvdpdv dyabiv obs dkomnrous
Avxvous ovdpacev } ypapy. P. 230, Pott.

11-21. With her came all earthly blessings, Eos:
with God, and scientific knowledge.

11. 1 Kings iii. 13: ‘I have also given thee that
which thou hast not asked, both riches and honour,
Comp. Prov. iii. 16 ; viii. 17-35 ; Ecclus. li. 28; S. Matt.
vi. 33. ‘

*AvaptOuntos mhodtos. ‘Innumerabilis honestas.’
Vulg. Sc. jv or je. The Vulg. often renders mAod-
ros and m)ovows by ‘ honestas,’ and ‘ honestus.’ Comp.
ver. 13; viii. 18; Ecclus. xi. 14, 23; xiii. 2. This is
a use unknown to classical Latin. The lexicons refer
to a remark of Asconius in Cic. Verr. IT. i. 47: ‘An ve-
tuste bonos pro magnis, honestos pro divitibus posuit ?
This sense is found in the Fathers, e.g. S. Aug. Contr.
Adim, xix. (viii. 142 D.), translating Wisdom vii. 8:
‘Et honestatem nihil esse duxi ad comparationem ip-
sius.’ So S. Ambr. De Parad. 3, renders Heb. xi. 26:
‘majorem honestatem aestimavit’ (p. 175, Ben.).

12. "Eni maéow. The MSS. vary between mdvrov and
maow, but the dat. is the more usual construction.
Comp. Ps, exxi. 1; Ecclus. xvi. 1, 2; Rev. xviii.
20, ace, to the best MSS.

[vm y=

. "
Bie ee et ee Be ee Pe

a
3

Ir

sie tl
_—

oti

-vul. 15.]

“‘Hyeirar. ‘ Heads them,’ brings them with her,
the term being parallel with yevérw eivat rovrov, ‘I
rejoiced in them all because they had their value from
being the accompaniments of Wisdom.’ The Vulg. gives :
‘quoniam antecedebat me ista sapientia.’ Quasi dux
deducens me ad omnia bona jam dicta. A. Lap.
Comp. 2 Chr. i. 12.

*Hyvéouv. I knew not when I prayed. I had no
lower motive.

Fevéris=yevéretpa, is found nowhere else, but is
formed after the usual manner, as 8eondris, rexviris, etc.
The Vulg. and Arm. give ‘mater.’ There is good
MS. authority for yéveow, but the uncommon word is
more probably genuine. Apel, Field, and Tisch. read
yeverw. See the praise of Wisdom, Prov. iii. 13-20.

13. *ASédws, with pure intentions, without any secret
reservation, not hoping to gain any selfish or earthly
benefit. ‘Quam sine fictione didici.’ Vulg. For ‘ fictio’
see on xiv. 25. The Eng. ‘diligently’ is very weak;
the margin is better, ‘without guile’ Comp. vi. 23.
Observe the neat balancing of words, ddddos . . apOdves.
Euseb. in Psalm, xxxiii. 8 (p. 132, Ben.) : ddddws €daBor,
apOdves peradiSona. Just. Mart. Apol.i.6 : aavri Bovdo-
pero pabeiv, ds €b:d4xOnuer, apOdvas mapadidévres.

Tdv mdodtov, ‘honestatem,’ Vulg. See on ver.
tr. 1 Pet. iv. 10: ‘As every man hath received the
gift, even so minister the same one to another, as good
stewards of the manifold grace of God.’ Comp. Ecclus.
xx. 30; 8. Matt. x. 8.

14. *AvexAums=dvexdemros. See on viil. 18.

*ov of xpno. This reading has the highest autho-
rity. The unusual construction of xpdo#a with ace.
has led to the change into ¢ in the one case, and xrn-
odpevor in the other. There is a similar variation in
the MSS. in 1 Cor. vii. 31: of xpepevor rdv Kécpov
(Tisch.), where some read rp xéope, and Acts xxvii. 17.
In 2 Mace. iv. rg all MSS. give the ace.: ds n£iwoay of
mapaxopicarres pty xpnoOa mpds Ovoiay. But the author
may have intended ds to be governed by mapaxopicavres.
Bp. Wordsworth, in his note on 1 Cor, vii. 31, says
that the acc. after ypacOa is not found in Sept., which

”".. COMMENTARY.

147

is true, if we confine the name Septuagint to the
canonical portion of the Old Testament. The Vulg.
of our passage is ‘ quo qui usi sunt.’

Mpds Ocdv éoretdavto pidtav. ‘ Participes facti sunt
amicitiae Dei.’ Vulg. ‘Prepare for themselves friend-
ship with God.’ So Abraham for his faith was called
‘the friend of God.’ S. James ii. 23; Is. xli. 8. Comp.
8. John xv. 14. The use of the grace of wisdom
makes men beloved by God. Comp. ver. 27. Philo,
De Sobr. 11 (I. p. 401): Gidov yap rd cody Ged padrov
4 80tAov, map’ & Kai cahas eri ABpadp packet, Mi) émxa-
Ata éyd dxd’ABpadp rod pidov pou ; (Gen. xviii. 17).

Xvotad, ‘Being recommended to God.” 1 Mace.
xii. 43; Rom. iii. 5 ;' v. 8; 2 Cor.iv. 2. ‘The gifts
that come from discipline’ are the fruits of the due
use of Wisdom, the good works which a holy man will
do, energizing from the grace given to him.

- 15. Agy is undoubtedly correct. The Vulg. ‘ dedit’
probably arose from the reading ‘ det,’ which is found
in MSS. Sang. and Corb., noted by Sabatier. The
Eng. ‘ hath granted’ is in accordance with the Compl.
and Ald. editions, which give 8é8oxe without any exist-
ing MS. authority.

Kata yvepyy, ‘according to my opinion or wishes,’
‘ex sententia.’ 1 Cor. vii. 40. It is a prayer for
eloquence, the power of expressing his thoughts.

EvOupnOyvat, the Vulg. translates by ‘ praesumere,’
“to conceive thoughts, a meaning scarcely recognized
by the lexicons, though it occurs in the sense of ‘ ima-
gining, ‘picturing beforehand, in Virg. Aen. xi. 18:

‘Arma parate animis et spe praesumite bellum,’

AcSopévew, ‘in a way worthy of the gifts bestowed
upon me.’ The reading A¢youévav has high authority,
and is received by Fr. The Eng. ‘ that are given me’
may be the rendering of the Compl. didopéver. The
Marg. rendering, ‘are to be spoken of, is meant for
a translation of r. Aeyopévav, Vulg.: ‘digna horum
quae mihi dantur. ‘ Dignus’ with gen. occurs also
ix. 12. Plaut. Trin. V. ii. 29: ‘non ego sum salutis
dignus ;’ where however some read ‘salute.’ In a

U2

148

letter of Balbus to Cicero (Ad Attic. viii. 15) we have:
‘ cogitationem dignissimam tuae virtutis.’ It is found
with dat. 2 Macc. vi. 24: ‘Non enim aetati nostrae
dignum est.’

Airés, emphatic, as ver. 17: ‘He and no other’
is both the guide (d3yyés) of Wisdom, leading her whither
He wills, and the director of those who possess her
(8opbwr}s trav copay). For diop8. cp. Plut. Sol. 16,

16. ‘Hpets. Comp. Acts xvii. 28: év air@ (apev kal
kuwvovpeda Kal éoper.

Adyo. Comp. Exod. iv. 11.

%pdvnors, practical good sense for the conduct of
affairs, vi. 15.

*Epyareav, ‘handicrafts.’ Comp. Exod. xxxi. 3,
where God is said to have inspired Bezaleel: xat éve-
mAnoa avrov rvedpa Ociov codias kal cuvérews Kal emornuns
év mavtt épym. The Vulg. gives a double translation of
émotnpn, ‘operum scientia et disciplina.’ Some of Sa-
batier’s MSS. read ‘ operum scientiae disciplina.’ This
verse is quoted by Clem. Al. Strom. vi. 11 (p. 786,
Potter): év xept abrov, rovréort, rij Suvdper kal codia.

17. EiSévat, x.7.X., explains 7. dvrav yraow, Wisdom
is an ‘ universitas literarum.’ See 1 Kings iv. 29 ff. ;
Exod. xxxi. 3. ‘H copia, says Philo, de Ebriet. 22 (I.
P- 370), Téxvn Texvev otca Soxei pev rais dcapdpors dras
évadd\drrecOa, Td 8€ adrijs dAnbés cidos Grpemrov éupaives
trois 6€vdopkovct,

Xdotacw, ‘constitution,’ ‘construction, used by
Plato in this connection, Tim. vii. p. 32 C: ray d¢ 8) rer-
tdpwv éy Gov exacror etAnhev 9 Tov Kéopou Evoracis* ék yap
mupds tmavros Udards Te Kal dépos Kal yas Evvéotncer adrdv 6
gunoras. Comp. Clem. Rom. Ep. I. Ad Cor. Ix. 1:
od Thy dévaoy Tod Kéopou averacw bia Tov evepyoupever
épaveporoingas. Philo, De Vit. Cont. 8 (II. p. 481):
Grep éotly dpxy Tis Tav Gov yevéerews Kal cvoracews. In
this passage of Wisdom the author claims the know-
ledge of natural philosophy. 8S. Athan., Or. c. Gent.
44, applies the word cvoracis to Christ, thus: adrds émi
Tavtwv jyyepov te Kat Bactheds Kal ovoraots yevopevos Tov
mavTov.

"Evépyetay orotxeiwy, ‘the operation of the ele-

THE BOOK OF WISDOM.

ments.’ 2 Pet. iii. 10, 12. Comp. Philo, De Incorr.
Mundi, § 21 (II. p. 508): rerrdpav svrav croryeiav, &&
dy 6 xédcpos cuvéotnke, yijs, Udatos, dépos, mupos.

18, 19. "Apxiv.. @écets. These terms would include
chronology and astronomy. :

18. ‘ Beginning, ending, and midst of times,’ a
poetical circumlocution for the difference and variety
of the periods concerned in astronomical chronology,
Grimm, Gutb.

Meodrnta. Vulg.: ‘ medietatem,’ a word which

Cicero (De Univ. vii.) scarcely acknowledges, occurs

often in the Vulg., e.g. Ex. xxvi. 12 ; 2 Chr. ix. 6.
Tpowav dddayds, sc. jAiov, as Deut. xxxiii.14. ‘ The
solstices. So Hom. Od. xv. 404: 66: rpomat jediouw,
Tporéy is from rporn. The reading rporer, from rpomos,
which was given by Mai, is opposed to the context.
MetaBohds xaipav, not only ‘changes of seasons,’

but all changes produced by the position of the sun, —

as day and night, heat and cold, ete.

19. ’Eviautay xUKdous, ‘ the cycles of years,’ the lunar
and solar cycles, the intercalary method, the sacred
and civil reckonings, etc.

“Aotpwy Qécers, ver. 29, ‘ positions of stars’ at
various times of the year. With this passage Grimm
compares Cic. De Nat. Deor. ii. 61: ‘ Hominum ratio
non in caelum usque penetravit? Soli enim ex ani-
mantibus nos astrorum ortus, obitus, cursusque cogno-
vimus: ab hominum genere finitus est dies, mensis,
annus : defectiones solis et lunae cognitae, praedictae-
que in omne posterum tempus, quae, quantae, quando
futurae sint.’

20. duces... Onpiwv. This would comprise zoology.

éuc. tdwv. ‘Natures of animals. This includes the
more general department; @vpods Onpia», ‘the rage of wild
beasts,’ the special. This latter phrase occurs xvi. 5.
Comp. Deut. xxxii. 33: Oupds Spaxdvrav.. Ovpds doridey,
Solomon, we are told, 1 Kings iv. 33, ‘spake of trees,
from the cedar tree in Lebanon, even unto the hyssop
that springeth out of the wall: he spake also of
beasts, and of fowl, and of creeping things, and of
fishes.’ The Book of Proverbs teems with allusions

ie |

a

Ss ~ a

oo

Ba

avn. 22.]

ee ee ee Sr or ee ee Nae
ee ee Fh Pee ee ’ Y

to the life and habits of animals, e.g. i. 17 ; vi. 6-8 ;
XXVi. 2, II} XXX. 15, 19, 25-31.

Mvevpdrev Bias, ‘vim ventorum,’ Vulg. This
translation seems plainly erroneous, though the phrase

‘does occur in this sense in Philo, De Mund. Opif. 19

(I. p. £3): vyvepias Kai Bias mvevpdrov, Our author uses
Bias dvépwv, iv. 4. The enumeration of the objects of
Wisdom is given in pairs connected together in thought,
Tivevp. Bias is joined to d:adoywpods dvOporev: both refer
to rational beings, and therefore can have nothing to do
with winds. The meaning doubtless is, ‘ the powers of
spirits.’ The opinion of Solomon’s supremacy over the
spirit-world was widely spread. Thus Joseph. Ant. viii.
2: mapéoye 3 air@ padeiv 6 Gcds kal Thy Kata Tov Satpdver
rex eis dpedevav Kal Oepaneiav rois dvOpmros, "En@dds te
ovvragdpevos ais mapyyopeira ta voohpata, Kat tpdmous é£op-
kdoewy kareeurer, ols evdovpeva Ta Satuduaws pnkér emavehbeiv
€xdioxovet. Kat atrn péxpt viv map jpiv 7 Ocpameia meiorov
ioxve. See Fabric, Cod. Pseud. V. T. vol. i. cap. exciv.

Atadoyropods dvOp. Not ‘the thoughts of men,’
which none but God can know, but ‘ reasonings,’ the
ways in which men reason and argue,=psychology,
This would also include insight into character.

Avahopas putay, ‘ differences of plants,’ =botany.

Auvdépers pilav, ‘virtues of roots, =pharmacy.
Clem. Alex. quoting this passage, Strom. ii. 2 (p. 430,
Pott.), remarks: év rovros drace ri pvorxny eprepretdnpe
Oewpiav ri xara tov alcOnriv kécpov drdvrwv tay yeyovdrav’
ééjs 8€ Kal wept rav vonrav alvirrera, 8¢ dy érayer’ boa ré
éort x74, On the proper use of medicines see Ecclus.
XXxviii. I-15.

21. Kpunréd. Vulg.: ‘absconsa, =abscondita. See
on xviii. 9.

‘All such things as are secret or manifest’ in-
clude all the objects of Wisdom before mentioned. For
éupavy the Vulg. gives ‘improvisa,’ reading, it may be,
afavj, which is found in no MS., but is quoted by
Euseb. Praep. Evang. xi. 7. So S. Ambr. de Abrah.

di. 7 (p. 383, Ben.).

“Eyvwv. ‘Them I know,’ Eng. Rather: ‘I knew;’
‘ didici,’ Vulg.

COMMENTARY.

149

22. Texviris .. copia, so xiv. 2, according to some
MSS. God (ver. 15), who used Wisdom to frame the
worlds, taught him. Hence he can call Wisdom his
teacher, because it was through her mediately that he
arrived at his knowledge. See Prov. iii. 19 and viii.
22-31, which tells how Wisdom was with God when
He created the universe. This personifying of Wisdom
is a prophecy of its use as a title of the Son of God.
Comp. a similar personification Ecclus. xxiv. S. Aug.
says, De Trin. iv. 20: ‘Cum pronunciatur in Scriptura
aut enarratur aliquid de sapientia sive dicente ipsa sive
cum de illa dicitur, Filius nobis potissimum insinuatur.’

22.-viii. 1. Properties of Wisdom; her nature and
effects.

In this very fine description of Wisdom her attri-
butes are stated to be twenty-one; in which some
have seen a cabalistic use of numbers, taking that
number as the product of the sacred 3 and 7, 3 being
the symbol of what is divine, 7 of completion and rest,
The number of epithets varies in some of the versions ;
but this seems to have arisen from the double trans-
lations of some words, as in the Vulg. giAdvépamos is
rendered by ‘humanus,’ ‘benignus.’ For an accumula-
tion of epithets similar to those in this passage Grimm
quotes (from Nitzsch) Clem. Alex. Protr. vi. 72, who
gives a long catalogue of attributes to 1° dyaéév.

_ "Bott yap év airy. The reading air}, found in A.
and Euseb. Praep. Ev. vii. 12, and xi. 14, favours the
patristic identification of Wisdom with the Holy Spirit ;
a notion which is somewhat in advance of the author’s
theology, though half implied in ix. 17. The ideas of
divine and human wisdom are not always clearly dis-
tinguished, and run up into each other. 8S. Method.
Cony. dec. Virg. vii. (xviii. p. 121, Migne) has 76 rijs
coias voepoy mvevpa Kal Gytov kat povoyeves.

ap gives the reason for the first clause of ver. 22,
especially proving that Wisdom is mdvrey rexviris,
Many of the epithets in this famous passage are ap-
plicable to our Blessed Lord. Comp. Heb. iv. 12.
§. Aug.: ‘ Neque enim multae, sed una sapientia est,
in qua sunt immensi quidam atque infiniti thesauri

150. THE BOOK

rerum intelligibilium, in quibus sunt omnes invisibiles

atque incommutabiles rationes rerum, etiam visibi-

lium et mutabilium, quae per ipsam factae sunt. De
Civ. XI. x. 3.
Noepér, ‘ Estelligent? ‘intellectual.’ §. Greg. Naz,

Carm. lib. i. § ii. 83 (ii. p. 303, Ben.) calls angels vées :

#5n pev KaOapol Kai dei{wot Oeparovres ”
ovpaviy etpiv Exovow, dyvol vdes, dyyedot ea OXoi.

So again, éwet vdes elo edadpol, and dmdot te voepoi
te. Ib. This passage has been accused of Platonism.
See Burton, Bampt. Lect. III. note 30. The Stoics
called the Supreme Being 7d meptéxor ra dda voepoy (Cud-
worth, Syst. Intell. iv. 25, p. 655, ed. Mosh.), and mvedpa
voepov kat rup@des, Plut. Plac. Philos. e. vi. The author
uses philosophical terms to express orthodox doctrine.
He nowhere oversteps the limits of Scriptural belief.
We may note that Philo, De Concup. ro (II. p. 356),
divides the soul into voepa, Aoy:e}, and atc Onrexn.

Movoyevés, ‘unicus, Vulg. ‘Single in nature,’
“alone of its kind,’ in opposition to Todupepés (Heb. i. 1),
which means ‘manifold’ in its attributes and opera~
tions. 1 Cor. xii. 11: ‘All these worketh that one
and the self-same spirit, dividing to every man seve-
rally as He will.’ This epithet, as applied to the Son
of God, occurs John i. 14, 18, ete. Clem. Rom. Ep. I.
ad Cor. xxv. uses it of the Phoenix: rodro povoyeves
imapxov. For the use of povoyenjs in Plato (expressing
the universe figuratively) see Bunsen, God in Hist.
vol. ii. note O, Append. p. 317, Eng. ed.

Aertéy, ‘subtle, ‘immaterial,’ beyond the ken of
the natural man. 1 Cor. ii. 14.

Edxivntov (ver. 24), ‘active,’ ‘energetic, ever in
motion.

Tpavoy, ‘disertus, Vulg., which also places this _

epithet before ‘mobilis’ (evxiv.). The usual word is
tpavis, ‘piercing.’ Tpavds in connection with yAécca
is found x. 21, and Is. xxxv. 6, where it means ‘ elo-
quent.’ Here probably the signification is ‘pene-
trating,’ ‘keen.’ So Philo, De Mund. Opif. 21 (I.
Pp. 15).

OF WISDOM. [vu. 23

*Apdduvrov, like the sunbeam, ‘ unpolluted’ by its
contact with earthly objects. pict. iv. rz. 8.

Eades, ‘certus, Vulg. ‘Sure,’ ‘unerring.’ Euseb.
Praep. Ey. vii. 12 and xi. 14 omits from capés to
dyuépsvov inclusive. -

*Amparrov, ‘suavis,’ Vulg. Taking it in the
active sense, ‘unharming,’ which seems a little weak.
‘Unharmed’ is better, as Gutb. expresses it, ‘ which
works in everything, but is affected and influenced by
none.’

iddyabor.
53: 9-

*O§d, ‘acute,’ keen and sagacious.

2 Tim. iii. 3; Tit. i. 8; Polyb. vi.

*Axwdutov, ‘which cannot be letted,’ Eng. ‘ irre-
sistible.’

Edepyetixdv. ‘ Beneficent’ even to the unthankful.
Luke vi. 35.

23. ¢Adv@pwmoy the Vulg. translates by two words,
‘humanus,’ ‘ benignus.’

BéBatov, dopades, ‘stedfast and secure’ in all its
operations,

*Apépuysvor, a litotes for avrapkés, =
Gutb.

Navrodivapov, a new word, xi. 17; Xviii. 15,
‘having all power.’ Method. p. 373 A (Migne). ;

Navericxoroy, ‘all-surveying, overlooking all the
operations of mind and nature.

Ava rdvtwv xwpodv mvevpdrwr, ‘permeating, pene- -
trating all spirits,’ the intelligent, as men (voepav), the
pure, as angels (xaOapév), yea, the most subtle of all
(Aerrordrav). The Vulg. gives: ‘qui capiat omnes spi-

‘ self-sufficing.’

- ritus, intelligibilis, mundus, subtilis,’ reading voepdv,

xa8apov, Xerrérarov, which is found only in one or two
inferior cursive MSS. For ‘ intelligibilis’ (Ecclus. iii,
32, Vulg.) see on x. 4.:

24-26. See Prolegomena, pp. 28 f.

24. Tdép. She penetrates all spirits, for she exerts
the greatest activity.

Kuijcews, ‘motion,’ ‘action.’ ‘ Mobilibus, Vulg.

Reusch proposes ‘ motibus,’ which S, Aug. indeed once
reads, iii. 304.

~~ VII. 26.)

Aujxet 8€ kal xwpet. The Vulg. renders: ‘attingit
autem ubique.’ Arn. compares Tertullian’s phrase,
‘ Permeator universitatis spiritus’ (Apol. ¢. 21), which,
however, he attributes to Seneca. Hooker, Eccl. Pol.
V. lvi. 5: ‘All things are partakers of God, they are
His offspring, His influence is in them, and the per-
sonal Wisdom of God is for that very cause said to
excel in nimbleness or agility, to pierce into all intel-
lectual, pure and subtile spirits, to go through all, and
to reach unto everything. Otherwise, how should the
same Wisdom be that which supporteth, beareth up
(Heb. i. 3), and sustaineth ‘all?’ Clem. Al. Strom. v.
14 (p. 699, Pott.) quotes dujcet... xabapérnra. Grimm
notes that the verbs djxew and ywpeiv are used by
Stoical writers in connection with the spirituality and
immateriality of the Anima mundi. Thus he quotes
Plutarch, Plac. Phil. i. 8.17: of Srwixol ... Ocdv drodai-
vovrat ... mveipa pev btijxov SC Odov rod kdécpov, ras dé
mpoonyopias peradapPuvoy dia ras ts DAs, 80 Hs Kexdpnke,
mapadddges. Athenag. Suppl. vi. (pp. 32, 34, ed. Otto) :
"of dd ris orods b¢ TAns .. . acid veipa xeopeiv Tov beod
« « Ounces 8€ 80 Gov rod Kdopov.

25. fdp. The proof of the purity and immateriality
of Wisdom.

*Atpis, (parallel with dzdppoia,) ‘ breath, Eng.
Eecclus. xxiv. 3: ‘I came out of the mouth of the Most
High, and covered the earth as a cloud.’ Usually
‘vapour. It serves to show the Divine nature of
Wisdom. §. Athan., quoting Dionysius, applies this
passage to Christ, De Sent. Dion. 15 (I. p. 254):
dvaéyws médw 6 Xpiotos atpis Aéyerar® ’Atpls yap, pnov,
€ort Tis Tov Ocov duvapews.

*Andppo.a, ‘effluence,’ ‘emanatio quaedam,’ Vulg.
(perhaps reading ts for ris). These and the following
expressions prepare the way for the recognition of the
Aédyos, the Son of God. There is no Platonism here.
The passage is quoted by Orig. Cont. Cels. iii. 72 (I. p.
494), who reads ¢iAcpu7js, and may be compared with
Ecelus. i. 1 ; Prov. ii. 6.

Mepiappévoyv. The usual form is peputacpévos, but
pepiayp, is found Tob, ii. 9, and in Dio Cass. 51, 52.

fe
COMMENTARY. ~ 151

Orig. Fragm. in Prov. (xiii. p. 20, Migne), quoting
memoriter, reads, ovdéy yap eis abriy oxorewwov éprinres,
Comp. S. James iii. 15

Napeprinrer, lit. ‘steals in unnoticed.’

26. "Awatyaopa, ‘reflection,’ or ‘radiance.’ The
latter probably is the meaning here, ‘light emitted,’
‘splendour, like das ék ards of the Nicene Creed. The
word does not occur again in O. T. §. Paul, Heb. i. 3,
speaking of Christ (it may be with this passage in his
memory), calls Him dratyacpa ris ddéns kai yapaxriip ris

- trootdcews airov. See also 2 Cor. iii. 18. Philo uses

the word De Mund. Op. 51 (I. p. 35): mas dvOpemos
kara pev Thy didvoay @keiwrar Ccip Adye, THs pakapias picews
expayeiov 7) dxéonacpa 4) dnatyacpa yeyovds. And De
Concup. 11, referring to the ‘breath (mveipa) breathed
into man,’ he calls it rijs paxapias kai tpicpaxapias gicews
dravyaopa (II. p. 356). The meaning of draty. may be
doubtful in these passages, but in the following it must
be taken in the sense of ‘reflection.’ He is commenting
on Ex. xv. 17: ‘Thou... shalt plant them... in the
Sanctuary which Thy hands have established.’ 15 d¢
dyiacpa, olov ayioy dravyacpa, pipnua dpyxirirov, De
Plantat. § 12. (I. p. 337). . Aug. (De Trinit. iv. 20)
uses the passage to show the consubstantiality of the
Father and the Son, and indeed takes generally what
is said of Wisdom to be spoken of the Son. Thus
Serm. cxviii. 2, Ben.: ‘De sapientia Patris, quod est
Filius, dictum est, Candor est enim lucis aeternae.
Quaeris Filium sine Patre? Da mibi lucem sine can-
dore. Si aliquando non erat Filius, Pater lux obscura
erat. Quomodo enim non obscura lux erat, si candorem
non habebat? Ergo semper Pater, semper Filius. Si
semper Pater, semper Filius.’ And this is usual among
the Fathers. See Arn. and A. Lap. ind. Our author
probably means (primarily) that Wisdom is a divine
attribute, communicated in some sort to man, and seen
in creation.

*AxnAiSwrov. This word occurs in Philo, De Cherub.
28 (I. p. 156); De Nobil. 6 (II. p. 443).

"Evepyelas, ‘majestatis, Vulg. Gutb. Rather,
‘operation,’ ‘action.’ Eph, iii. 7,

152

Eixdv, so Christ is called eixav rod Gcod, 2 Cor. iv.
4. Euseb. in Psalm. Ixxii. 1 (p. 426, Ben.) gives: rijs
rod arpds évepyeias. Orig. in Matt. Tom. xv. § 10 (III.
p- 665): Kat 6 Swrjp 8é, os eorw cixdv rod Ocod dopdrov,
otras Kal Tis ayabdrnros abrod etxkov, So in Joann. Tom.
vi. § 37 (IV. p. 156), and Tom. xiii. § 25 (IV. p. 236).
Cont. Cels. vi. 62 : mas avip, ob Xpirrds éore kecbaXi), eikdy
kai dd£a Ocod brdpye. For eixov implying not likeness
only, but also representation and manifestation, see
Dr. J. B. Lightfoot, on Ep. to Coloss. i. 15. It is fre-
quently used by Philo, e.g. De Conf. Ling. 20 (I. p.
419): tHy eixdva aitod, rov leporaroy Adyov, De Profug.
19 (I. p. 561); De Somn. I. 41 (I. p. 656),

27. Mia 8€ oéoa. ‘Though she is one,’ with refer-
ence to the epithets ver. 22, povoyeves, rohupepés. 1 Cor.
xii. 11: mdyra tadra évepyet 7d év kal rd adrd Lvedpa.

Mévouga év airy. Remaining the same, without
change.

Kawife. She is the author of all changes and
spiritual renovations. Ps. civ. 30: ‘ Thou sendest forth
Thy Spirit, they are created, and Thou renewest (dva-
xameis) the face of the earth.’ Comp. Ps. cii. 26, 27;
Heb. vi. 6; Rev. xxi. 5. Grimm compares Aristot.
Phys. viii. 5: 8d xal "Avagaydpas dpOas déyer, rov vodv
drab) pdckav kai dpryh eivat, érerdimep Kuwnoews apxny adrdv
motel eivat’ ovtw yap dv pdves Kwoin axivnros dv Kal xparoin
duyjs dv. §, Aug., De Fid. et Symb. cap. iii., refers
the words to the Word: ‘ Manet enim illud Verbum
incommutabiliter: nam de ipso dictum est, cum
de Sapientia diceretur, in se ipsa manens innovat
omnia.’ :

Kara yeveds, ‘per nationes,’ Vulg.
hominum aetate, Wahl.
as Esth. ix. 27.

MetaBatvouca, passing from one to another.

ious Gcod. As Abraham. Comp. ver. 14; 2Chron.
xx. 7; Is. xli.8; Jas. ii. 23. So Philo says: mas copds
Gcod Pidos, Fragm. ii. p. 652. Comp. Clem. Rom.
Ep. ad Cor. I. x. 1. and xvii. 2. Hooker, Eccl. Pol. I.
v. 3, writes thus: ‘With Plato what one thing more
usual, than to excite men unto love of wisdom, by show-

‘ Quaque
‘Through (all) generations,’

THE BOOK OF WISDOM.

ing how much wise men are thereby exalted above men ;
how knowledge doth raise them up into heaven; how
it maketh them, though not gods, yet as gods, high,
admirable, and divine ?

Npopytas. Lpopyrns means ‘an interpreter of
God’s will;’ not necessarily ‘one who foretells the future,’
just as the Eng. word ‘prophesying’ is used of pre-
diction and of preaching or interpreting. Abraham is
called ‘a Prophet,’ Gen. xx. 7; Tob. iv. rz. Comp.
Rom. xii. 6; 1 Cor. xiv. 3. Nothing can be deter-
mined from this passage concerning the continuance
or cessation of prophecy after the return from captivity.
But see 1 Macc. iv. 46; ix. 27; xiv. 41. Josephus
mentions various instances of prophecy in later Jewish

history. Thus, Bell. Jud. I. iii. 5, he relates how one

Judas foretold the murder of Antigonus, and (III. viii.
3 and g) how he himself was inspired to predict certain
events. He also says that the Essenes aspired to this
gift, and that their predictions generally were verified by
the event ; Bell. Jud. II. viii. 12. See Prolegom. p. 19.
Canon Liddon, after quoting some of the remark-
able terms applied to Wisdom in this Book, observes
(Bampton Lectures, ii. pp. 94, 95, ed. 1867): ‘Her
[Wisdom’s] sphere is not merely Palestine, but the
world, not this or that age, but the history of humanity.
All that is good and true in human thought is due to
her: “in all ages... prophets.” Is there not here,
in an Alexandrian dress, a precious and vital truth
sufficiently familiar to believing Christians? Do we not
already seem to catch the accents of those weighty
formulae by which Apostles will presently define the
pre-existent Glory of their Majestic Lord? Yet are we
not steadily continuing, with no very considerable
measure of expansion, in that very line of sacred
thought to which the patient servant of God in the
desert, and the wisest of kings in Jerusalem, have
already and so authoritatively, introduced us?’
28. 080. MSS. often vary between ovGév and otd&,
Vulg. gives ‘neminem.’
Zuvorxodvra, ‘making a home with,’ ‘ being wedded

to.’ Used commonly with ¢o8@, dda, etc.

[vo.27=

|
;.
é
q
3

ere ee em ee ee

~ oo

eR.
a

car

=vut. 2.)

29, 30. The arrangement of the words in these
verses is very forcible.

29. Tap gives the reason why God loves those who
are wedded to Wisdom, ver. 28. It is because of the
beauty and purity which she imparts to them.

Q€¢ow, ‘ order,’ ‘harmonious arrangement.’
80. Toiro, sc. das. Light yields its place to darkness,
*Avtioxuet, ‘ withstands,’ ‘prevails against.’ Diod.
xvii. 88 (var. lect.); Dion Cass. xlviii. 11, 2. Vice

COMMENTARY.

153

is never conqueror as long as a man is governed by
practical Wisdom. When the wise are led astray, as
Solomon was, they cease to be wise. S. Bern. (Serm. xiv.
De Sept. Donis) joins this verse to the next chapter
(vol. i. p. 2343, ed. Mab.): ‘Sapientia vincit mali-
tiam, dum Satanam conterit Dei virtus, et Dei sapientia
Christus. Attingit ergo a fine usque ad finem fortiter,
in caelo quidem dejiciendo superbum, in mundo su-
perando malignum, in inferno spoliando avarum.’

CHAPTER VIII.

1. This verse is best joined to the preceding chapter,
82 carrying on the same subject, and not =‘ ergo,’ as the
Vulg. gives it. The Eng. version omits the particle

altogether. See on vii. 30.

Avateivet, ‘she reacheth,’ ‘ extendeth herself” This
verb is used intransitively by late authors, e.g. Polyb.
and Diod. Thus Polyb. Hist. V. lxxxvi: otros...
Siérewe mpds Tdfar. Diod. Sic. xii. 70. In Attic the
intr. sense is expressed by the middle voice of this verb.

"Awd mépatos eis mépas. ‘From one end of the uni-
verse to the other.’ Cp. Rom. x. 18; Philo, Vit. Mos.
i. 19 (IL. p. 98). This passage is often quoted and ex-
plained by the Fathers, e.g. 8. Bern. I. p. 2343, A, B;
p. 1680, C; pp. 1387, 1388 (ed. Mab.); Orig. in Matt.
tom. xvi. (IIL. p. 712, Ben.): of (Jesu Christi) ro péyebos
aiverat darelvovtos amb méparos ys eis rd mépas aitijs eb-
péares, Kat dtorxodvros ris "Exkyoias xpnoras. The Anti-
phon in the old English Church, sung Dec. 16, and still
marked in the P. B. Calendar as ‘O Sapientia,’ is taken
from this verse: ‘O Sapientia, quae ex ore Altissimi
prodiisti, attingens a fine usque ad finem fortiter, sua-
viterque disponens omnia, veni ad docendum nos viam
prudentiae.’ Boethius, who is said not to have quoted
Scripture in his De Consol. Phil., has in this work the
following words, which look like a recollection of this

passage: ‘Est igitur, inquit, summum honum, quod
regit cunctos fortiter, suaviterque disponit,’ iii. 12.

Evpdotws...xpyotas. ‘ Fortiter..suaviter,’ Vulg.
‘Mightily ... sweetly,’ Eng. Energy and mildness
(‘fortiter in re, ‘suaviter in modo’) are requisites of
good government. ‘In most decent and comely sort,’
says Hooker, Eccl. Pol. I. ii. 3.

2-20. Properties of Wisdom under the representation
of a Bride: how she sways ali life, gives ability to
govern, and largely blesses him who loves her.

2. The author returns to his quest for Wisdom, vii. 7 ff.

*Etelymoa . . elymmoa. ‘Exquisivi . . quaesiyi,’
Vulg.
"Ex vedtytos. Ecclus, vi. 18: réxvov, ex vedrnrdés cov

énitegat madeiav, kal Ews Todrav eipnoes codiay,

*Ayayéo@at, ‘to take home,’ with ¢zavrg, as 3 Mace.
i. 12: mpopepduevos éavrdv. For adyopat, ‘to take a wife,’
comp. Hom. Od. vi. 159. xiv. 211: jyaydpny 8é yuvaixa.
Tév Pirdcogor, says Plato, De Rep. vi. p. 475, copias
dyooper emiOvynriy civas ov ris perv, tis 8° ov, GAdAa wdons.
8. Dionys. Areop. (i.e. the author writing under his
name), quoting part of this verse, speaks of our Book
as a preparation for, or an entrance into, Holy Scrip-
ture: év rais tpoegraywyais Tay Aoyiwy eipnoes Twa Aéyovta
«1A. De Div. Nom. iv. 12.

x

154 THE BOOK

8. Edyéverav. ‘Generositatem illius glorificat, Vulg.
‘She glorifies his noble birth,’ z.e. the lover’s. Eng. :
‘She magnifieth her nobility. One cannot be quite
sure that the Vulg. did not mean ‘illius’ to be=
‘suam,’ as it uses pronouns with some irregularity,
e.g. 8. Luke i. 51: ‘Dispersit superbos mente cordis
sui,’ where the use of the reflexive pronoun has misled

S. Augustine, who refers ‘sui,’ which really represents

airay, to ‘Deus.’ §. Hil. in Ps, exxvii. (p. 427, C)
. renders: ‘ Honestatem glorificat convictum Dei habens.’
But it seems most natural to take edyév. as belonging
to Wisdom herself, as Calmet says: ‘Elle fait voir la
gloire de son origine, en ce qu'elle est étroitement unie
a Dieu.’ In connection with vers. 5-8 the meaning is:
‘If a man wants noble birth in a bride, who is nobler
born than Wisdom? §. Aug.: ‘An vero generositas
solet significare aliud quam parentes? Contubernium
vero nonne cum ipso patre aequalitatem clamat atque
asserit ? De Mor. Eccl. 28.

LupBiwow ©. €xouga, Comp. ver. 9,16. * Dwelling
with God, as a wife with her husband.’ See Prov. viii.
22. Thus Philo, De Ebriet. § 8 (I. p. 361): rév yodr rdd_
rd may épyacdpuevov Snutovpydy duod Kai warépa elvae tod
yeyovdros evbus ev dikn pyooper’ pnrépa 8€ rv Tod rerom-
Kéros émuoTnpny, 7] Twvav 6 Ceds, ody ws avOperos, eoretpe

yeveow. For ovp8. comp. Ecclus. xxxi. 26; Polyb. v.
81. 2; Cic. ad Att. xiii, 23. SvpBrwrjs occurs Bel and
Drag. 2.

4. Tdép. We know that God loves her because she is
privy to. His mysteries.

Muotts, fem. of piorns = pvoraywyds, ‘one who
initiates into mysteries, ‘a teacher, as Eng. Marg.
Here, ‘a teacher of God’s knowledge,’ which He im-
parts to her. Vulg., ‘doctrix.’ This word is found no-
where else in the Vulg. or in class. authors, but occurs
in §. Aug. De Mor. Eccl. xvi, and in Serv. in Virg.
Aen. xii. 159. Mvoris means sometimes ‘ one initiated,’
and is by some so taken in this passage.

Aipetis. Vulg., ‘electrix,’ dm. Xey. ‘ Lover,’ Eng.,
is certainly wrong. The marg. rendering, ‘chooser,’
is correct. God shares His works with Wisdom, who

OF WISDOM.

chooses what His works shall be. Unusual words
similar formation to ‘ doctrix’ and ‘electrix’ in Vulg.
are these: ‘assistrix,’ ix. 4; ‘apostatrix,’ Ezek. ii. 3; _
‘auguratrix, Isai. lvii. 3; ‘provocatrix,’ Zeph. iii. 1;
‘criminatrix,’ Tit. ii, 3; ‘aversatrix,’ Jer. iii, 6; ‘exas-
peratrix,’ Ezek. ii. 8.

5. Tijs Ta wévra épyafouérns. ‘The creator and pre-

server of all things.’ §. Aug. De Mor. Eccl. i. 698 A:

‘Quodsi honestas est possessio quae concupiscitur in
vita, quid sapientia est honestius, quae omnia operatur ?”
Comp. Proy. viii. 18: ‘Riches and honour are with
me; yea, durable riches and righteousness;’ and 2
Chron, i. 12.

6. ‘If practical intelligence is wanted in a bride, —
where can it be found better than in Wisdom?’ Comp.
Prov. xxxi. 10 ff.

Tis adrijs tOv Svrwv p. €. Texv.; ‘Quis horum quae
sunt... artifex!’ Vulg. The Eng., ‘ Who of all that
are?’ is opposed to the collocation of the words and to
the parallel ra mdvra, ver. 5. Translate: ‘Who more _
than she is the artificer of all things that are ? ‘

Texvims. This has been altered into reyviris as Vii.
22; but it is not uncommon to find the mase. substantive _
as predicate to the feminine.

7. Atxacoodyny in its fullest sense, including all vir-
tues; and among the four cardinal virtues dixcaoodyqy in
a more restricted signification = ‘justice.’ Clem. AL,
Strom. vi. 11 (p. 788, Pott.), has cappocivy xai ppdynoris
€xdiddoxer Sixatcoovvny Kal avdpeiay K.7d.

Oi wévor taétys. ‘ Her (Wisdom’s) labours among —
men are virtues. Vulg.: ‘Labores hujus magnas ha-
bent virtutes,’ which waters down the forcible expres-
sion of the Greek. Iévor may well mean ‘the produce
of labour, as x. 10, where see note.

Xwpootvny. Here are named the four cardinal
virtues of Greek Ethics, cwppoctivn, dpdynats, Sixacorvvn,
and dv8peia. In 4 Mace. v. 22, 23 the four virtues are
cwppooim, avdpeia, Sixaooivn, and eiocBea; but i. 18
we read: ris d€ copias idea Kxabeorace dpdvnois Kat
Stxavcooivn cat dvdpela kat cadpooivn. With the latter
enumeration agrees Philo, Quod Omn. Prol. § ro (II,

So xiv. 2,in some MSS.

ce

;

3
~
;

| vu. 10.]

875), and Leg. Alleg. i. rg (I. 56), where he speaks of
the four rivers of Eden: éd& rovrwy BovAera tas Kata
pépos dperas troypapew. Eioi 8€ tov apiOpdv réocapes,
Ppdrnats, cappoovwn, avdpia, dxawoim. This is derived
from the Platonic school. Cicero, De Fin. v. 23. § 67:
*Proprium suum cujusque munus est, ut Fortitudo in

Jaboribus periculisque cernatur; Temperantia in praeter-

mittendis voluptatibus; Prudentia in delectu bonorum
et malorum; Justitia in suo cuique tribuendo.’ Comp.
De Off. i. 5. See Tit. ii, 11, 12; and for the Christian
virtues, Faith, Hope, and Charity, 1 Cor. xiii.
*Ex&:Sdoxer, ‘she teacheth thoroughly ;’ ‘ edocet.’
4 Mace. v. 22: cappoodvny yap jpas exddaoxee.
“Qv xpnowpdrepov. Past. Herm. Mand. viii. 9:

_ tobray ayabarepoy obdev corw ev tH (on tav arOparer.

Eeclus. xxv. 11; xl. 27.

8. Modumetpiav, ‘wide experience.’ Ecclus. xxv.
6. But as experience cannot be concerned with the
future (ra péddorra), the word is probably used in a
secondary sense =‘ great knowledge.’ So Vulg.: ‘mul-
titudinem sapientiae; in which signification Wahl
quotes Ael. Var. Hist. iv. t9. - This verse is partially
quoted by Clem. Al., Strom. vi. 8. (p. 755, Pott.), who
has eixa¢et.

. Eixd{ec seems more correct than cixafew, for ‘to
conjecture things of old’ is absurd as said by an un-
scientific Jew. What is meant is, that Wisdom, in her
perfection of knowledge, knows the past and conjectures
the future. In the ‘locus classicus’ about gee
Hom. Il. i. 70, it is said :

bs 78n ta TF edvra, TAT eoodpeva, mpd T° evra.

Erpopds Aoy. ‘Subtilties of words.’ ‘Breviter,
sententiose et acute dicta, Wahl. Applied to pro-
verbs, Prov. i. 3. Comp. Ecclus, xxxix. 2, 3: ‘He

will keep the sayings of the renowned men ; and where
subtle parables are (év orpopais mapaSodar), he will be

- there also. He will seek out the secrets of grave

sentences (apoyudv), and be conversant in dark par-

ables (€v aiviypact mapaSodév).’
Ainypdrwy. ‘Argumentorum, Vulg. — Forsit.

7 ‘ .

COMMENTARY.

155

‘aenigmatum, Reusch. The word is used of the
‘hard questions’ of the Queen of Sheba, 1 Kings x. 1.
Comp. Numb. xii. 8; 1 Cor. xiii. 12. For instances
of znigmas see Ezek. xvii. 3 ff., and Judg. xiv. 12, 14,
and 1 Esdr. iii. and iv.

Xnpeta kal tépata, x. 16. This expression has
been imported into the N. T., e.g. 8. John iv. 48; Acts
ii. 19. Comp. Jer. xxxix. 20. 2nyciov is a ‘sign’ or ‘cre-
dential’ of a mission from God, not necessarily super-
natural: répas is a ‘ portent’ or ‘ prodigy’ transcending
experience. See Trench, Syn. of N. T. pt. ii.

Npoywacxe, ‘foreseeth, Eng. Rather,
standeth beforehand,’ ‘interprets their meaning.”

Katpav, definite part of time; xpdver, ‘indefinite,
translated in Vulg. ‘saeculorum.’ Comp. Acts i. 7;
t Thess. vy. 1; Dan. ii. 21. The two words are clearly
distinguished in Dem. (?) Contr. Naeer. p. 1357, 2
iw 8€ 6 xpdvos otros @ ’Aateios peév iy apywv "AOnynow, 6
katpos 8€ ev @ émodepeiO ipeis mpds Aaxedatpoviovs rov vare-
pov modepov. Schiif. in loc.: ‘xpévos simpliciter tempus :
xapos tale tempus, cujus sit momentum in causa de qua
agitur.’

9. *AyayéoOa, see on ver. 2. pds cupSiwo. ver. 3.

XépPoud. éyaGav, ‘giving counsel by which I might
obtain all good things.’ ‘Mecum communicabit de
bonis,’ Vulg.

Napaivests, usually taken as = wapapvOia, ‘com-
fort, of which sense it is difficult to find another ex-
ample, though the Vulg. ‘allocutio, which is used to
signify ‘an address for the sake of consolation,’ shows
how the above sense is obtained. So ‘alloqui’ and
‘alloquium’ are used. See Orell. in Hor. Epod. xiii.
18, and note on ch. iii. 18. In S. John xi. 31 instead
of the usual reading, ‘consolabantur eam,’ MS. Corb,
gives ‘adloquebantur eam.’

epovtidwy. ‘Cogitationis,’ Vulg. ‘Cogitatio,’ in
the sense of ‘anxiety,’ ‘care,’ is uncommon. In this
signification ‘ cogitatus’ occurs Ecclus. xxxi. 1, 2.

10-16. These verses are in thought dependent on
eidds dr, ver. g, and express Solomon’s hopes and,
expectations when he was seeking after Wisdom,

xia

‘ under-

_ a little child,’

_ that ‘all Israel .

a ii
a SAE ae Oe Ray
156 THE BOOK
10. Av airqy. ‘On account of her,’ as the final

cause. So ver. 13, where Eng. wrongly changes the
translation.

‘0 véos. Solomon says, 1 Kings iii. 7: ‘I am but
Comp. ch. ix. 5. Ecclus. xlvii. 14.

Il. ’Ev xpice. This refers doubtless to Solomon’s
famous judgment, 1 Kings iii. 16-28, where it is said
- feared the king ; for they saw that
the wisdom of God was in him, to-do judgment.’

The Vulg. adds at the end of the verse: ‘et facies

' principum mirabuntur me ;’ a clause which has arisen

from a double translation of the Greek. “Of a quick
conceit, Eng. ‘ Conceit ’ is conception, thought, under-
standing. Comp. Shakesp., The Merchant of Venice,
ni: :

‘With purpose to be dressed in an opinion

Of wisdom, gravity, profound conceit.’

12. Mepipevoior, ‘sustinebunt,’ ‘Sustinere,’ in the
sense of ‘to wait,’ occurs often in Vulg., e.g. Ps. xxiv.
3; Ecclus. i. 29; xxxvi. 18.

Npocdgoucw, sc. rov voir, ‘ give heed.’
1; xiv. 30; Acts viii. 6; 1 Tim. i. 4.

Aadoivtos ént mhetov. ‘ When I discourse at greater
length. Suppl. pov. So 2 Mace, xii. 36:
tov "Eodpw emi mrciov paxopéver.

Xeipa. An expression implying keeping the utmost
silence, as in Job xxi. 5; xxix. g, etc.; Ecclus, v. 12.

13. ‘Praeterea,’ Vulg. ‘Moreover,’ Eng. There is
nothing to answer to this in the Greek.

*AOavaciay (parall. with prnu. aiav.), ‘immortal
fame.’ Comp. iv. 1. The word has a higher meaning

Comp. xiii.

tav 8€ rept

_ver. 17 and xv. 3. The MS. Ephr. (C) here adds a

clause commencing kat rei mapa, the rest being illegible.
It is found nowhere else.

Moyp. aidv. Ps, exi. 6: els pynpdovvor aldviov Zora
Sixaos.

14. Aaods, ‘my own people.’ “Ey, ‘foreign nations.’
Solomon is represented speaking as an ideal king.
Grimm. So ver. 15. Comp. 1 Kings iv. 21, 24.

15. Me, with Pond.

*Axotoavtes, ‘when they hear of me.’

“Comp. the description of a good wife, Prov. xxxi, 10-

"Ev mye, ‘my own people,’ contrasted with év
cnet ‘Good and gentle to my subjects, and brave i in
war. Comp. Hom. Il. iii. 179:

dpdsrepov, Bacide’s tT’ dyaOds, kparepds 7 aixpunrns. Be
T1AjOos used. absolutely, as 1 Esdr. viii. 88: kravOyds ae
jv péyas ev t@ wrybe. Dr. Bissel, following Bunsen ‘a
(Bibelwerk), translates ‘in counsel,’ or ‘the popular
assembly.’ But this is an idea quite foreign to our
author’s notions. -

°16. EiceNOav, ‘returning to private life, I shall ae

rest at her side, as by a beloved wife.’ 7

For mpocavam. comp. Polyb. iv. 73. 3; i Ae =
D3 re a

Luvavactpopy. 3 Mace. ii. 31, 3a; ea Sic. iii, 18. ‘s

Eddhpoodvny x. xapdv. 1 Macc. v. 54. Ps. lL 10: -
dkovticis pe dyadKiagw Kal evppooivn». Joel i. 165
Isai. xxii. 13 ; li. 3; S. Luke i. 14. Aristot. Eth.Nic.
x. 7: ndiorn rév Kar’ dperiy evepyeav } Kata tiv copiav 4
dpodoyoupévws éariv. Soxei yoov 4 didrocopia Bavpao ris ‘S
nSovas éxew kabapidryte kal TH BeBaie. ee

17. Taira, the considerations mentioned in vers.
3-16. .
*A®avacia, V. 13. ;
"Ey ovyyeveia, ‘in affinity with Wisdom; speak-
ing still of Wisdom as a bride who imparts of her
possessions to her husband.. Comp. Eccles. vii. 12:
nepioceia yoooews Tis copias (worooe tov rap’ adrijs. =
18. "Ev guXig, ‘married love,’ parallel with ovyye.,
ver. 17. 4

Téps dyabh, ‘pure delight.’ Ecclus. xiv. 14200
émOupias dyabijs. The Eng. ‘ great pleasure,’ is feeble.

‘In the works of her hands are infinite riches.’

$

31; and Eccles. vii. 11, 12.

NdoGros. Vulg., ‘ honestas.’ See on vii. rz. i

*AvexAurhs, ‘that fadeth not away,’ as vii. 14. 8.
Luke xii. 33: @noavpdy dvéxdeurroy,

*Ev ovyyupy. duidias adr. ‘In the practice of
intercourse with her.’ §. Paul exhorts Timothy yip-
vate ceavrov mpods edoéBecav, 1 Tim. iy. 7, 8

a
i

By

J
ai

SS
es

-venire creduntur ad corpora,’

-vin. . 20.]

Edkdew. Vulg., ‘praeclaritas, dm. dey. See on
vii. 5. ‘Fame, in the participation of her words.’

19. After describing the qualities of the bride,
the author mentions what the suitor has to offer on
his part. ©

“Hpyy, as in S. John xvi. 4, ete.

Edgutjs, ‘of good natural parts,’ referring to body
and disposition, and explained by what follows, puxjs
re €dayov and jdOov els copa dpiavrov, Gutb. The
passage has been interpreted of the pre-existence and
Incarnation of Christ. Thus 8S. Aug., De Gen. ad Lit.
lib, x. cap. 'r8; of-which chapter the heading in the
Bened. ed. is: ‘De anima Christi, an possit in ipsum
convenire illud, “Puer autem ingeniosus eram ?” ete.’
He says here: “ Neque enim negligendi sunt, seu
errent, seu verum sapiant, qui hoc specialiter et singu-

- Jariter de anima illa dictum putant mediatoris Dei et

hominum hominis Christi Jesu.’
“Ehaxov, ‘I obtained ;’ a word which, as it might

" eonvey a wrong impression, as if the soul was a for-

tuitous addition, the writer corrects by pa@AAov 8é, ver.

20, So that the whole passage may be thus para-

phrased : ‘I was by nature endowed with good qualities
of body and soul, or rather, it was because my soul
was good and pure that a corresponding body was
given it, and thus the etpvia was brought about.’ The

author thus maintains that men are not ‘born at all

adventure’ (ii. 2), but come into the world by God’s
appointment. See Church Quart. Rev. Apr. 1874, art.
‘The Book of Wisdom.’ Compare Isai. lvii. 16 : mvedpa

_ yap map’ éuod e€edeboerat, Kal mvony macav éyd éroinoa.

Jer. xxxviii. (xlv. Sept.) 16. That the soul comes
from God is maintained by Solomon, Eccles, iii. 21 ;
xii. 7. Cp. Zech. xii. 1. These passages seem to
favour the doctrine of Creationism, i. ¢. that souls are
not derived by propagation from parents (which is
Traducianism), but are created by God, and infused
into the child before birth. §. Aug., commenting on
this passage, says: ‘ Magis enim videtur adtestari opi-
nioni, qua non ex una propagari, sed desuper animae
! De Gen. ad Lit. lib. x.

COMMENTARY.

157

cap. vii. § 12, And again, interpreting S. John i. 9,
he says: ‘ Fortasse hoe dictum est ad discernendum
spiritalem illuminationem ab ista corporali quae sive
per caeli luminaria, sive quibusque ignibus illuminat
oculos carnis; ut hominem interiorem dixerit veni-
entem in hune mundum, quia exterior corporeus est,
sicut hie mundus; tanquam diceret, [luminat omnem
hominem venientem in corpus, secundum illud quod
scriptum est: “Sortitus sum... intoinquinatum.”’
De Peccat. Merit. i. 25. § 38. :

Wuxijs dyabjs. ‘Dicendum animam bonam hoc
loco intelligi non bonitate morali, aut gratiae justifi-
cantis, sed bonitate naturali, quae est quaedam ad
multas virtutes morales, in quibusdam hominibus, dis-
positio, ex qua dicuntur esse bona indole, et bonas ha-
bere propensiones.’ Estius, iz 1. ;

20. M@ddov S€ the Vulg. takes with dyads, ‘ magis
bonus’ (cp. ‘ magis versutus, Plaut. Asin. I. i. 105),
which is plainly wrong. It is a common form of cor-
recting a previous statement, and here it modifies
@raxor, ver. 19. See above. Agreeably with this view,
Mr. Churton paraphrases thus: ‘If I should not rather
say that I myself am the immortal soul, the offspring
of God, the Father of spirits from whom that soul
derived its goodness and generous nature, and came
into a body that was free from blemish, and fitted to
be its servant and instrument.’ From this passage it
is inferred that the author believed in the pre-existence
of souls, an idea supposed to be foreign to the purely
Hebrew thought, and introduced from Plato and Py-
thagoras. Josephus, however (Bell. Jud. II. viii. rr,
14), mentions that the Pharisees believed that the souls
of good. men passed into other bodies, and that the
Essenes held that souls pre-existed, and were drawn
into bodies by a natural yearning (tvyyi rux). The
doctrine is found in the Talmud, e.g. Chagiga, 12 5,
and in the Kabbalah. According to this all souls
pre-exist in the World of Emanations, and are without
exception destined to inhabit human bodies, and pursue
their course upon earth for a certain number of years.
Hence we are told that ‘when the Holy One wished

158

to create the world, the universe was before Him in
idea. He then formed all the souls which were des-
tined for the whole human race. All were minutely
before Him in the same form which they were to
assume in the human body.’ Ginsburg, The Kabbalah,
Pp. 31, 32. Philo has many passages on this pape
Thus De Somn. 22 (I. pp. 641, 642)8 obros dé G} dip)
€ote WuxSv dowpdrov oixos, ... ToUTay THY Yuyxdy ai pev
kariaow évdeOnodpevat Sea Ontois, Soar mpooyeérarot
‘ai 5€ dvépxovrat, SiaxpiBeioar madw xara
tos ind hicews dpirbévras dptopods Kat xpdvous. See
also De Mundo, 3 (II. p. 604), and De Gigant. 2, 3
(L. pp. 263, 264). ‘Traces of this opinion are said to
be found in Deut, xxix. 14, 15; Job xxxviii. 19-21,
Sept. ; and in §. John ix. 2, where the Apostles ask
Christ whether the blind man or his parents had
sinned that he was born with this infirmity. But
this passage is capable of another interpretation.
The author’s opinion certainly is not identical with
the Neo-Platonic, for by speaking of capa dpiavroy he
plainly does not consider all matter necessarily evil.
Nor is it the same as Philo’s, who deems that souls
are confined in bodies as punishment for sins com-
mitted in their disembodied state ; while here the soul
is good, and on that account is sent into a pure body.
The doctrine of the pre-existence of souls has been
condemned in Christian times as heretical (e.g. in the
Second Council of Constantinople), and those who hold
the inspiration of the Book of Wisdom are neces-
sarily obliged to refuse to see it in this passage. But
the plain meaning of the words points to some such
opinion, which indeed may be held in an orthodox
manner, as that in God’s foreknowledge and purpose
all souls pre-exist (see quotations on ver. 19), and that
they descend from Him. Isai. xlix. 1, 5; Jer. i. 5.
Tertull., de Anim. Artic. ii., says: ‘ Consequens est,
ut ex Dei flatu animam professi, initium ei deputemus.
Hoc Plato excludit, innatam et infectam animam

kat Prooedparot,

THE BOOK OF WISDOM.

volens: et natam autem docemus et factam, ex initii
constitutione.’ The author says nothing of what is —

called the transmigration of souls, nor that God made
some souls good and others evil. :

*HNOov. The personality in jA@ov and funy, ver. 19,
is rather confused, as we use the term ‘I’ sometimes
of body and soul regarded as an unity, sometimes of —
soul alone.

*Aptavtov. There is no question here of eae
sin, The author seems to hold that there is a kind
of harmony between soul and body, and that the
purity of the former necessitates a pure corporeal re-
ceptacle. That the outward form does in some mea-

sure express the inward character we all allow. The ee.

passage has been interpreted of the Incarnation of
Christ, to which it readily accommodates itself. See
on ver. 19.

21. Wisdom is the gift of God in answer to prayer.

*Eyxparys. Vulg.: ‘Et ut sciri quoniam aliter
non possem esse continens.” S. Aug. quotes- the pas-
sage as referring to the grace of continency. De S.
Virgin. § 43 (tom. iv. 362 g); Confess. vi. 11; Serm.
clx. 7. But there is no question of chastity ests and
the word ‘continens’ may mean ‘ possessed of,’ ‘ parti-
cipant of, as Ecclus, xv. 1: ‘ continens justitiae, éy~
Certainly the Eng. is right:
I could not otherwise obtain her,’ 7.e. Wisdom, “Ey-—
«pars occurs in the same sense Ecclus. vi. 27: éyxparis
yevopevos pr adjs abrny (codiay).

Kai rodro...xdpis. A parenthesis. ‘And this
was a part of good sense,’ viz. to know whose gift
Wisdom is. Comp. 8. James i. 5, 17.

*Evéruxov, ‘I addressed,’ ‘approached in prayer’
Comp. xvi. 28; 3 Macc. vi. 37; Rom. xi. 2; Hebr.
vii. 25. : ;

’E€ SAns Tis Kapdias pov. This expression occurs
Deut. vi. 5; Josh, xxii. 5, and elsewhere, e.g. S. iam
xii. 30.

Kparns Tov vdpov,

‘ pat =

COMMENTARY.

en a ee ee, Ee

159

CHAPTER IX.

1-18. Solomon's Prayer for Wisdom.

1. For Solomon’s Prayer see 1 Kings iii. 6 ff. ;
2 Chron. i. 8 ff.

Océ. This late vocative is found in Deut. iii. 24 ;
Ecelus. xxiii. 4; S. Matt. xxvii. 46. See Const. Ap.
viii. 37.

Kupre tod éXdous, Comp. 2 Cor. i. 3: Harip rav
oixrippav, and 1 Pet. v. 10: ©eds mdons xdpiros.. The
reading ¢Aéovs cov seems to have been derived from
the words below, é¢v Aéy@ cov; or the reading may have
been ov éroincas, which receives some support from
the var. xareoxedacas in the next verse.

"Ev dey. “Ev, instrumental. Ps. xxxiii. 6: ‘ By
the word of the Lord were the heavens made.’ ’Ev
Ady. is parallel with 79 copia cov, ver. 2, and adum-
brates the Personal Word, as S. John i. 3.

2. Acond£y. Gen. i. 26; Ps. viii. 7. Past. Herm.
Vis. IIT. ¢. iv. 1: ofs mapédoxev 6 Kiptos racav ri kriow
avrod avfew Kat oikodopeiv xa Seomdfew ris Kricews
raons.

3. *Ev dovér. x. Bixaroc. Comp. 8. Luke i. 75; Eph.
iv. 24. ‘Oowr, ‘piety towards God;’ dixatoc. ‘ con-
formity to law,’ ‘ justice towards man.’

Ed@drnn, ‘rectitude,’ ‘ straightforwardness of pur-
pose.’ 1 Kings iii. 6.

4, Opdvwv, plur. of majesty. So ver. 12, and xviii.
15. Ps. exxi, 5: éxet exdOioav Opdvor eis xpiow, Opdvor

€mi olkov Aavid.

MdpeSpov, ‘assessor. Prov. viii. 27: ‘ When
He prepared the heavens, I (Wisdom) was there.’
Ecclus. i. 1: ‘All wisdom cometh from the Lord, and
is with Him for ever.’ Philo (Vit. Mos, II. p. 142)
speaks of Justice as being mapedpos r6 Oc, Thus Pind.
Ol. viii. 28 :

Atds geviov mapedpos Oéps,
Soph. Oed. Col. 1382: Aikn Edvedpos Zqvds, The Vulg.
gives ‘assistricem,’ dz. Aey, See on viii. 4. ‘ Asses-

trix’ occurs in Afran. ap. Non. Marcell. 73, 29. The
passage in the text seems to identify Wisdom with
the Word of God. §.John i. x. 1 Cor. i. 24: Xpiordv
Ocod Sivapiv Kal Geod codiar,

*ATroSoxipdons, ‘ reject as unqualified.’
exvii. 22; S. Matt. xxi. 42; Hebr. xii. 17.

*Ex matSwv, ‘from the number of Thy children,’
If God gave him not Wisdom, it would prove that he
was not of the children of God. Comp. ii. 13.

5. “Or. introduces a consideration why God should
hear his prayer. ‘For I am Thy servant,’ etc.

‘Son of Thy handmaid’ (Ex. xxiii. 12), and there-
fore doubly Thy servant, according to the Hebrew law,
which regarded slaves’ children (‘born in the house,’
Gen. xiv. 14; Eccl. ii. 7) as slaves. The phrase ‘son
of Thy handmaid’ is common in O. T. Comp. Ps,
Ixxxv. 16; cxv. 7.

’Odryoxpénios, referring to the shortness of man’s
life, not to his own youth.

_ 7EXdoowv, Vulg.: ‘minor ad intellectum.’ ‘Too
weak to understand.’ 1 Kings iii. 7: ‘I am but a
little child: I know not how to go out or come in,’
Comp. ch. viii. 10.

6. Kav ydp tis.
Ben.).

Tédevos. ‘Consummatus, Vulg. ‘ Perfect in na-
tural endowments,’ ‘accomplished.’ With this verse
comp. 1 Cor, xiii. 1-3, and 2 Tim. iii. 16,17. Orig.
in Matt. t. x. 19 (III. p. 467, Ben.): 1d yeypappévor

mept copias epappdcets, kal tj} miore: Kal tats aperais Kar’

Comp. Ps.

Orig. Contr. Cels. vi. 13 (I. 639,

eldos, Sore rowodrov moijoat Adyov, Kav ydp tis 9 TéAetos ev
miore. ev viois avOparay, tis dé cov duvdpews amovens, eis
ovdev AoycOjoera, He goes on to apply the same words
to Temperance and Justice, quoting Jer. ix. 23.
7, 8. Another reason for the need of Wisdom is that
he was chosen to rule Israel and to build the Temple.
7. Mpoethw, ‘Thou chosest me,’ perhaps with the

160 THE ‘BOOK
additional notion of his being poten to his elder
brothers. 1 Chr. xxviii. 4, 5; 2 Chr. i. 9. Some
think that there is here an allusion to Nathan’s pre-
diction, 2 Sam. vii. 12, some nine years before Solomon’s
birth.

Yidv cou x. buyar.
2 Cor. vi. 18.

8, Etmas.

xlvii. 13.

"Oper dyiw cov: Moriah, hallowed already by
Abraham’s sacrifice, and the altar reared by David in
the threshing-floor of Araunah; 2 Sam. xxiv. 16, 25.
Comp. Ps, xeviii. 9: mpookuveire eis dpos dytov airod,

Isai. xliii. 6, 7, compared with

2 Sam. vii. 13; 1 Kings v. 5; Ecclus.

Katackyvdcews,
dwellest. Comp. Ps. xlvi. 4 (xlv. 5, Tisch.): ‘the holy
place of the tabernacles (rd oxjvepa) of the most High.’
2 Mace. xiv. 35. And S. John i. 14:
made flesh, and dwelt (écxjvecev) among us.’

Mipypa, in app. to vady and évoicr. Solomon’s
Temple was a reproduction of the First Tabernacle, the
pattern of which was shown to Moses in the Mount.
Ex. xxv. 9, 40; Acts vii. 44; Hebr. viii. 5. This was
an image of the heavenly Temple. Rev. xv. 5. Burton
(Bampt. Lect.) and others see here a trace of Plato’s
doctrine of Ideas; but the author has the warrant of
Scripture for all he says. Clem. Al. Strom. iv. 8 (p.
593): elkav ths odpaviou éexxAnoias 7 émiyeos.

*At dpxijs. As Christ is the Lamb slain from the
foundation of the world (Rev. xiii. 8), so the Temple
and altar are dw’ dpyjs. Gutb.

9. Mera cod. ‘ Wisdom is (not ‘ was’) with Thee,’ an
elucidation of mdpedpos, ver. 4. Wulg.: ‘Sapientia tua.’
8. Aug., De Mor. Eccl. i. 698, C, quotes ‘tecum
Sapientia’ without ‘tua.’

Napoica. Comp. Prov. viii. 22-30; 8. John i. 1,
Hom. Od. xiii. 393:

kat Ainy tor éy@ye mapécoopa, ovdé pe Anoets.

Ev@es, from ev6js = etd’s. It oceurs 2 Sam. xix.
18; Ps. xxxii. 4; xci. 16, ete. Philo, Leg. All. 74 (I.

p- 129).

“OF WISDOM,

‘Of thy dwelling’ = where Thou .

*The Word was .

*Ev évrohais gov. ‘According to Thy com
ments,’ aE
10. ‘Aylwy otp. Ps. xix. 7: &€ odpavod dyiov abrov,
Néwpor. Vulg. and Eng. omit this word; but

tended between é£anéor. and méuy., the former implying
the sending forth of one to represent the sender, the

latter denoting that the sender accompanies or escorts —
his messenger. See Sewell, Microse. of the N. T. pp.
12-14. F a

Komdon. ‘That she may be with me in my
labours.’ A “7
ll. Zunet. The form cunéo = cvvinu is late. It

occurs Jer, xx. 12; Tob. iii. 8; 8. Matt. xiii. 13, ete.
"Ev ri 86fm adrijs. ‘In sua potentia,’ Vulg., so ee
Eng.: ‘in her power.’ Commentators compare Rom,
vi. 4: ‘by the glory of the Father,’ where, they say, 4
8égns is used in the sense of ‘power, which is not —
necessarily the case. Grimm explains it, ‘in her bright- __
ness,’ which keeps a man from straying out of the right am :
path. Gutberlet translates: ‘through her counsel, —
making the expression parallel with cw¢péves. Adég
seems to be used of the ‘glorious attributes’ of wisdom, __
including power, and counsel. So ‘by (¢v) her glory’
means ‘by her operations.’ The expressions in Ps,
Ixxii. 24 are somewhat similar, though the notion is
different: éy rj Bovdj cov Sdiynods pe, Kal pera Oh S
mpoceAdBov pe, s

12. MpooSexrds occurs Proy. xi. 20; xvi. 15; “Clem, E: a
Al. p. 849. Martyr. S. Polye. 14: év @voia mio Kat a <
mpoodexri. F: i ;

Avaxpwé. ‘Disponam,’ Vulg. ‘I shall judge’
merely an intensitive form of xpwd. Seeoni.r. The
actual prayer seems to end here, though the rest of the
Book is mostly addressed to God. “i

Opévev. See on ver. 4.

13. Tdp. The connection seems to be this: ‘To rule
aright the holy people of Israel demands more than
human knowledge, and this cannot be attained without
wisdom, the special gift of God,’ ver. r7.

Tis yép. Comp. 1 Cor, ii. 16: ris yap Sw voov

-1x. 17.]

Kupiov; Rom. xi. 34: tis yap @yvw voiy Kupiov; jj tis
cipBovdos abrov éyévero; S. Paul may have had this
passage from Wisdom in his mind, but the words are
found also in Isaiah xl. 13; whence doubtless our
author derived them.

*EvOupnOye., ‘shall think.’

Ti used for é r:, as in the indirect question.

14, Aeidol, ‘ poor,’ ‘ weak,’ or ‘ uncertain,’ ‘ wavering.’
Comp. Homer’s use of deol Bporot. See Ps, xciii. 11 ;
1 Cor. iii. 20.

*Emivovat, ‘notions,’ ‘devices.’ Vulg.: ‘Providentiae.’
The plur. of ‘ providentia’ is of very late use. Tertull.
Ady. Mare. ii. 4: ‘ Agnosce bonitatem Dei ex provi-
dentiis.’ So S. Aug. De Trinit. iii. § 21. (viii. 805 A,
Ben.); S. Fulg. De Verit. Praed. ii. rr.

*Emodaneis, ‘ insecure,’ ‘ not safe,’ iv. 4.
Xxvii. 9, ‘dangerous.’

15. The thought of this verse is common to heathen
and Christian writers alike. Comp. Hor. Sat. II. ii.
77-19; Virg. Aen. vi. 730-734. Cic. Somn. Scip. iii:
‘Ti vivunt qui e corporum vinculis tanquam e carcere
evolaverunt. De Senect. xxi: ‘Dum sumus in his
inclusi compagibus corporis, munere quodam necessitatis
et gravi opere perfungimur. Est enim animus caelestis
ex altissimo domicilio depressus et quasi demersus in
terram, locum divinae naturae aeternitatique contra-
rium. Comp. for the Scriptural view Rom. vii. 23;
2 Cor. v. 1-4. Thus Philo, de Migr. Abrah. 2 (I. p.
437): amedOe ek rot wept ceavriy yewdous, 7d mapptapor,
& otros, éxpvyav Seopwrnpiov, rd copa. Joseph. Cont.
Ap. ii. 24: xal yap é€uhvopévmm oadpact xaxorabet 4 yuxn,
kal rovr@v ad mdw ws Oavara diaxpibeioa. 8, Aug. says:
‘Non corpus aggravat animum (nam et tunc habebimus
corpus), sed “corpus quod corrumpitur.” Ergo car-
cerem facit non corpus, sed corruptio.’ Enarr. in Ps.
exli. 19. Comp. Serm. clxxx. 3, Ben.

Td yeGdes oxivos, amplified by 8. Paul 2 Cor. v. 1:
i} émiyewos hpaev olxia rod oxhvous, and ver. 4: of évres év
TG oxnver orevdfopev Bapovpevor, Comp. Plat. Phaedo,
cap. xxx. p. 81 C: euBpibes 8¢ ye Touro [ro oGpa] over bar
xp? elvar kat Bapd Kal yeddes kat dpardv’ 6 8) Kat exovea 7

In Acts

COMMENTARY.

161

rovavry Yux} Baptvera, Philo, De Somn. I. 20 (I. p. 639):
Tov cuppa tis Wuyijs olkoy, rs gdua, De Migr. Abrah.
36 (I. p. 467): rots dyyeios tis Wuxis, cdpate kal alcOqoet,
Comp. Ep. ad Diognet. 6, and 2 S. Pet. i. 14.

Nodv and yvxj seem here to be identical.
Usually, ‘full of care,’ here ‘full of
Eng.: ‘that

Nodvdportis.
thought.’ Vulg.: ‘multa cogitantem.’
museth upon many things.’

16. S. John iii. 12: ‘If I have told you earthly
things (ra éniyea), and ye believe not, how shall ye
believe, if I tell you of heavenly things (ra érovpama)

Méyis, so (not pddis) Orig. De. Orat. (xi. 416),
quoting vers. 13-16.

Ta é& xepoiv. Sin. gives 7, «. wooly, which has
much the same meaning, ‘things immediately before
us.” Vulg.: ‘quae in prospectu sunt.’ Comp. 4 Esdr.
iv. 21: ‘Quemadmodum terra silvae data est et mare
fluctibus suis, sic et qui super terram inhabitant quae
sunt super terram intellegere solummodo possunt, et
qui super caelos quae super altitudinem caelorum,’

"Efixviacey. If the Vulg. ‘investigabit’ is not
simply an error for ‘ investigavit,’ it conveys the read-
ing of two cursive MSS. éeéyndoe. There is no varia-
tion to account for ‘sciet’ instead of ‘ scivit’ in the fol-
lowing verse. Hooker (Eccl. Pol. I. vii. 7) renders
these two verses thus: ‘A corruptible body is heavy
unto the soul, and. the earthly mansion keepeth down
the mind that is full of cares. And hardly can we
discern the things that are upon earth, and with great
labour find we out the things which are before us.
Who can then seek out the things that are in heaven?’

17. Bovdhv, what God means man to do.

Ei ph od eSwxas. ‘Unless Thou gavest’ as Thou
hast done.

Xopiay... Mvedpa. Here is an identification of
the Wisdom and the Holy Spirit of God. Comp.
Ecclus. xxiv. 3: ‘I [Wisdom] came out of the mouth
of the Most High, and covered the earth as a cloud.’
1 Cor. ii. ro: ‘God hath revealed them unto us by
His Spirit ; for the Spirit searcheth all things, yea, the
deep things of God.’ See note on i. 5. Clem. Al,

Y

162

Strom. vi. 11 (p. 786, Pott.), quotes this and the follow-
ing verse as in the text.

*Amd ipiorwv=‘ Heaven.’ So Job xxii. 12; 8. Luke
li. 14.

18. Kat oftws, i.¢. while they had Wisdom to guide
them, ver. 12.

Avop8. ‘were made straight. Jer. vii. 5. Vulg.:
‘correctae sint.’ It should be ‘sunt,’ and ‘ didicerunt,’
not ‘didicerint.’ Reusch. The Vulg. joins vers. 17 and
18 together.

Ta dpeotd cov, Bar. iv. 4 (Vat.): ra dpeora rod
Gcov. Jer. xvi. 12: tav dpeotay ris xapdias tuav. Td
dpeoroy is used as a substantive.

*EodOnoav. (Comp. x. 4.) This clause introduces
a new idea, which is developed in the remainder of the
Book. The Vulgate adds a clause limiting this divine

CHAPTER X.

CHAPTERS X-XIX. WISDOM IN ITS HISTORICAL ASPECT,

Cuaprers X-XII. SHows ITSELF in Savine AND PUNISHING,

X. 1-XI. 4. Lwhibited in the guidance of the Fathers
from Adam to Moses,
With this we may compare the effects of Faith in
Heb. xi. .
1. MpwtémAactov. See on vii. 1. ~
Mévov xticGévta. ‘Cum solus esset creatus,’
Vulg. See Gen. ii. 18. The expression in the text
may mean that Adam alone was created, all other men
being begotten, as he is called in the genealogy (8.
Luke iii. 38) ‘son of God.’ Gutberlet takes pévov with
natépa xéopov, translating: ‘who was created as only
father of the world,’ = father of the whole world.
Grimm and Wahl render pdvoy, ‘ defenceless.’ Probably
the Vulg. is right, and the meaning is simply that

THE BOOK OF WISDOM.

guidance to good men: ‘Sanati sunt quicunque pla-
cuerunt tibi, Domine, a principio-—of which there is no
trace in any extant Greek MS. 8. Aug., De Mor. Eccl:
I. § 28 (tom. I. p. 698 D), quotes the passage without —

the addition. At the same time it must be noted, as —

Gutb. remarks (Einleit. p. 51), that something very _

like it is found in the ancient Liturgies. Thus in the
Lit. of 8. Clement: imep mdvrav ray dxd alavos ebapeotn-
8. Chrys.: mavrav trav dyiov tév dn’

8. James: ta edpapev éeov
kal xdpw pera mdvrav tay ayiwv tay am aldvds oot evapeot.
kara yevedy kal yevedv. And §. Basil as in S. James.
So that it is possible that the MS. used by the Vulg.
translator may have contained the passage. The refer-
ence to the righteous men of early times is confirmed
by what follows.

cdvreav cor ayior.
ai@vds got evapeotnodvrer.

Adam was created alone, with no other human being to :

diminish his supremacy or share his dignity. The
Targum of Jonathan, on Gen. iii, has the gloss: ‘The
Lord said to the angels, Behold, Adam is sole (unicus,
unigenitus) on the earth, as I am sole in the heavens.’
Etheridge, i. p. 168. This Targum has also a curious —
note on the creation of man, which adumbrates the
sanctity of his origin and the unity of his race. The
Lord is here said to have taken dust from Mount
Moriah and from the four winds of heaven, mixed it
with all the waters of the world, and created man red,
black, and white, and breathed into his nostrils the
breath of life. :

Avepddagey, ‘preserved him’ from error and ignor-

jae
o Oe el

ey 1.]

ance while in his original righteousness, ‘and,’ it goes
on, ‘delivered him after his fall.’ The restoration of
Adam was a very general opinion both among Jews and
’ Christians, and occasioned a plentiful crop of legends.
8. Aug. says. ‘it is rightly believed that Christ released
Adam from hell (“ab inferni vinculis”) when He preached
to the spirits in prison.’ This is stated as a past event
by the author of Wisdom, as the Psalmist says, ‘they
pierced my hands,’ referring to a future event. Op.
imperf. Contr. Jul. VI. xxx. fin.

The Fathers assert generally that Adam was saved
through repentance and faith in the Redeemer. Thus
Tertull. De Poenit. xii: ‘ Adam exomologesi restitutus
in Paradisum.’ §. Irenaeus reasons from a priori
grounds (Ady. Haer. iii. 23. § 2. p. 220, Ben.): ‘Cum
autem salyetur homo, oportet salvari eum, qui prior
formatus est, quoniam nimis irrationabile est, illum
quidem, qui vehementer ab inimico laesus erat et
prior captivitatem passus est, dicere non eripi ab eo,
qui vicerit inimicum, ereptos vero filios ejus, quos in
eadem captivitate generavit.’ And a little above: ‘ Vic-
tus autem erat Adam, ablata ab eo omni vita: propter
hoc victo rursus inimico recepit vitam Adam; “novis-
sima autem inimica evacuatur mors,” quae primum
possederat hominem. Quapropter liberato homine,
“ fiet quod scriptum est: Absorpta est mors in victo-
ria; ubi est mors victoria tua? Ubi est mors aculeus
tuus?” Quod non poterit juste dici, si non ille liber-
atus fuerit, cui primum dominata est mors. [Illius
enim salus, evacuatio est mortis. Domino igitur vivi-
ficante hominem, id est Adam, evacuata est et mors.
Mentiuntur ergo omnes qui contradicunt ejus saluti,
semper seipsos excludentes a vita, in eo quod non
credunt inventam ovem quae perierat. Si autem illa
non est inventa, adhue possidetur in perditione omnis
‘hominis generatio.’ See also ib. (pp. 960, 961). Epi-
phanius mentions among the heresies of Tatian his
opinion that Adam was not saved, Adv. Haer. xlvi
_ (ali. p. 840, Migne): més ob oafera 6 "A8ip, 5 mapd co
drednispevos, Sore airis 6 Kupws jpay "Inoois Xpioris,
2Oav els tov xdopov, vexpods peta Thy TedeuTHy eyeiper ev

COMMENTARY. 163

airG TG gopatt; ... ef b€ madw adrds eorw 6 Kipwos "Addu
mdoas, kai abrov Tov mpwrémdactoy arodhvet, Tovs 8é dAdous
cae, & morAAn Gov pataopporivn, Tartare.
yap TG Kupig xara Sivauy mpogdnreas, TH Suvapévp tov
mparémracroy avtod, ba pilav mapaxony exBeB8Anpévoy tov
mapadeicov, kai madeias od Ths Tuxovons peracyxdvra, év
Bpa@re cat kapdr@ Svarereexdra, kai Katévavtt Tod mapadeicou
katoxnkdra, Sros pynpovevor tis dyabys ad Ths els prquny
peravoias odfew* 4 duvapévp pev, pi) edeodvrs dé. And he
goes on to relate how Adam in the course of time
made his way to Jerusalem, died there, and was buried
in Golgotha, which was called rémos xpaviov, because
his skull was afterwards discovered there. Our Savi-
our, shedding His blood upon the cross, watered with
those precious drops the mortal remains of our first
father, a token and sign of the purification of the whole
race of man. §8, Aug. (1) Serm. vi. in App. (tom. v.
p- ii, 14) alludes to the same legend, adding: ‘Et
vere, fratres, non incongrue creditur, quia ibi erectus
sit medicus, ubi jacebat aegrotus. Et dignum erat, ut
ubi occiderat humana superbia, ibi se inclinaret divina
misericordia; et sanguis ille pretiosus etiam corpo-
raliter pulverem antiqui peccatoris dum dignatur
stillando contingere, redemisse credatur.’ This sermon
is probably spurious, but that Augustine believed in
Adam’s salvation is certain from passages in his genuine
works, e.g. Ep. clxiv. (cap. iii. § 6): ‘ Et de illo qui-
dem primo homine patre generis humani, quod eum
inde (ex inferno) solverit Christus, Ecclesia fere tota
consentit ; quod eam non inaniter credidisse creden-
dum est.’ Comp. Ep. xcix; Lib. de Haer. 25. See
Fabric. Cod. Pseud-epigr. V. T. vol. i. capp. xii, xxv,
XXxviii ; vol. ii. capp. x, xi, xix. And an excellent note
on this passage in Mr. Churton’s commentary.

*EgetAato, an Alexandrine form of 2 aor. mid.,
by a change of termination to the 1 aor. See Buttm,
Irr. Verbs, v. aipéo,

Napanrépatos iSiov. ‘ His own fall,’ this recovery
of his not affecting his descendants. Wapdrrepa is
used in relation to Adam’s transgression by S. Paul,
Rom. v. 15, 17, 18. Comp. Job xxxvi. 9; Ezek,

+ te

* Aduvapiav

Se Pe ee

“Few

164 THE BOOK
xiv. 13. See on xii. 2. There is a certain similarity
between the effects of Wisdom mentioned in this
chapter, and the effects of faith in Hebr. xi, but the
scope of the writers is entirely different. The sup-
position of Gfrérer (Urchrist. ii. 242), referred to by
Bissell, that our author endorses the opinion of Philo,
that Adam’s fall consisted in his sinking from the
condition of a pure spirit to a material existence, has
no support whatever from this passage, and can only
be read into it by blinded prejudice.

2. This supremacy was given before the Fall (Gen.
i. 26, 28; ii. 20) and renewed after the Flood (Gen.
ix. 2), being indeed a natural attribute of man. Comp.
Ps. viii. 1; Heb. ii. 6-8; Ecclus. xvii. 4.

3. “ASixos. Cain. Gen. iv. ‘When he in his wrath
deserted Wisdom.’ For the omission of the names of
the characters referred to see on xix. 13.

Zuvamédero. ‘ Deperiit,’ Vulg. And so Gutberlet
regards otv as merely strengthening the verb. But
this seems inadmissible, being without example. The
word occurs in a similar connection in the prayer of
Manasses, 13: pi) ovvatodéons pe tais dvouiais pov, where
the Vulg. translates: ‘Ne simul perdas me cum ini-
quitatibus meis.’ Comp. Gen. xviii. 23. The meaning
here is that Cain perished in and with his fratri-
cidal wrath. A tradition mentioned by Jerome (Ep.
xxxvi. t. i. p. 163) said that he was accidentally
killed by Lamech, and some commentators see here an
allusion to this legend. But this is unnecessary. The
‘ perishing’ is a spiritual death. As Wisdom led Adam
to repentance and salvation, so the rejection of Wisdom
led Cain to destruction. _ See Fabric. Cod. Pseudepigr.
V. T. i. cap. 42; Rab. Maur. De Univ. ii. 1 (cxi. p,
33, Migne) ; Pseudo-Aug. Quaest. ex Vet. Test. Qu. vi
(iii. 45, App.).

4. Av év, referring to adios, ver. 3. The flood was
the consequence of the sin of Cain and his descendants,
who imitated his wickedness. Comp. Gen. vi. 4, 5,
which passage connects the deluge with the giants, the
progeny of Cain, and the ‘sons of God.’ Comp. Orig.
in Joann. tom, xx. 4 (iv. p. 312, Ben.).

OF WISDOM. [x. 2-

Av etreh. Eddou, ‘by means of valueless wood,’
t.e. the ark, Gen. vi, vii. ‘Per contemptibile lig-
num,’ Vulg. ‘Contemptibilis’ is a post-classical word
found in Ulpian and late writers. Comp. Is. xlix. 7;
t Cor. i. 28, Vulg. Other uncommon words of like
formation are these: ‘incommunicabilis,’ xiv. 21 ;
‘ineffugibilis,’ xvii. 16; ‘inexterminabilis,’ ii. 23; ‘in-
telligibilis,’ vii. 23 ; ‘ odibilis,’ xii. 4; ‘ inextinguibilis,’
vii. 10.

Tév Sixaov. Noah, called ‘just, Gen. vi. 9;
Ecclus. xliv. 17. Comp. Ezek. xiv. 14; Heb. xi. 7.

5. Xuyxulévray. ‘In consensu nequitiae cum se
nationes contulissent,’ Vulg. So Arn.: ‘When the
nations around conspired or joined together in wicked-
ness,’ i.e. when they were all sunk in idolatry. But
as ovyxéw is used of the ‘ confounding’ at Babel, Gen.
xi. 7, 9, and nowhere in the sense of ‘ conspiring,’ it is
better to translate: ‘After the nations had been con-
founded in their conspiracy of wickedness.’ After the
attempt at Babel, and the widespread corruption that
succeeded, Wisdom knew the righteous man. A rab-
binical tradition mentioned by 8S. Jerome (Quaest.
Hebr. in Gen.), with a sacrifice of chronology not un-
usual, connects Abraham with Nimrod, making the
latter cast the patriarch into a fiery furnace to punish
him for renouncing idolatry. In the legend the fur-
nace becomes a cool meadow, and Abraham suffers no
harm, a circumstance which recalls the ‘ moist whistling
wind’ in the case of the three holy children. See ver.
27 of the Addit. to Daniel. The legend about Abraham
can be read in Etheridge’s translation of The Targums
on the Pentateuch, vol. i. p. 191, note 5, and in Fabric.
Cod. Pseud. V. T. vol. i. cap. 107.

"Eyvw. ‘Scivit,’ Vulg. This reading has the au-
thority of most MSS., ancient versions, and Orig. in
Johann. tom. xx (i. 599). Comp. 2 Tim. ii. 19: ‘The
Lord knoweth them that are His.’ Numb. xvi. 5.
Eng.: ‘found out,’ reading edpe.

Tév Sixacov. Abraham. Gen. xii. 1; Hebr. xi.
17-10.
“Apepmrov, ‘Sine querela, Vulg. ‘Querela,’ in

ree ee ae ee ee ee el

——S oe) | le

the sense of ‘ blame,’ occurs S. Luke i. 6 ; Ecclus. viii.
10; Wisd. xiii. 6; xviii. 21, Vulg.

"Ent téxvou omddyxvors. ‘ Kept him strong against
his pity for his son.’ Gen. xxii, 10. "Eml, ‘against,’
as 8. Luke xii. 53. SaAdyxva, ‘affection,’ ‘compassion.’
Prov. xii. 10: ra 3€ omddyxyva tay docBdy dveejpova,
Comp. 8. Luke i. 78; Col. iii. 12.

6. Aixatov. Lot. xix. 17; 2 Pet. ii. 7.
xix. 17-22.

Nip xataBdovoy Mevtamddews. ‘The fire which
fell upon Pentapolis.’ KaraSarns is used of Zeus as
descending in lightning. Aristoph. Pax, 42; Aeschyl.
Prom. 359. ‘The five cities were Sodom, Gomorrah,
Admah, Zeboim, and Zoar or Bela. Gen. xiv. 2. Zoar
_ indeed was saved, but it is usual to speak of all the
cities as perishing together. Comp. Joseph. Bell. Jud.
iv. 8. 4. Ilevrdwodts is found in Herod. i. 144, etc.,
applied to a confederation of five cities.

7. "Hs én. The preponderance of authority is in
favour of this reading. The Vulg. gives, ‘Quibus in
testimonium ; but many MSS. have ‘ cujus;’ and the
other versions seem generally to have read jjs ér.

Kang. xaSéornxe. ‘Stands smoking.’ Gen. xix.
28; Deut. xxix. 23. Recent travellers have not ob-
served this; but Philo says: peéxpt viv xaiera, De
Abrah. 27 (II. p. 21). Joseph. Bell. Jud. iv. 8. 4:
viv 8€ Kexavpévn maoa... éore yoov ere Aelyava tod Oeiov
mupés. And so, other authors., Thus Tertull. Apologet.
40: ‘Regiones affines ejus Sodoma et Gomorra ig-
neus imber excussit [?exussit] ; olet adhuc incendio
terra, et si qua illic arborum poma conantur oculis
tenus, caeterum contacta cinerescunt.’ Comp. Ejusd.
De Pallio, 2. Tacit. Hist. v. 7: ‘Haud procul inde
campi quos ferunt olim uberes magnisque urbibus
habitatos fulminum ictu arsisse ; et manere vestigia,
terramque ipsam, specie torridam, vim frugiferam per-
didisse. Nam cuncta sponte edita aut manu sata, sive
herba tenus aut flore, seu solitam in speciem adolevere,
atra et inania velut in cinerem vanescunt.’ Strabo,
XVI. ii. 44, calls the country yiv reppody.

Kamvifonévy. ‘Fumigabunda, Vulg. This un-

See Gen.

165

common word is found in §. Ambr. ii. 9: ‘fornax
fumigabunda.’ S. Aug. uses ‘fumabunda,’ translating
Gen. xv. 17, De Civ. xvi. 24. A word of similar form-
ation is ‘ tremebundus,’ Wisd. xvii. 9; Hebr. xii. 21.

Xé€paos, ‘waste land.’ So xépoa, ‘ waste places.’
Aesch. Frag. 192. Cp. xepodopa, iv. 19.

*Atehéow. ‘Incerto tempore fructus habentes ar-
bores,’ Vulg. ‘Imperfectis germinibus fructificantes
arbores,’ Sabat. ‘Plants bearing fruit at immature
seasons. The fruits are forced by the climate into
premature ripeness, and so are worthless. The refer-
ence is probably to what are called The Apples of
Sodom, of which Josephus speaks (Bell. Jud. iv. 8) :
fare 8€ Kal €v Trois Kaprois omodiay dvayervaperny, of xpdav
pév Exovar trois edwdipors Spolav, 8perauéver dé xepol els
kanvoy dvadvovra rat réppav, The only fruit at all

answering to this description (and that very imperfectly),

now found in this region, is that of the Calotropis
Procera. See Bible Educator, iv. 312.

*Amototons. Vulg.: ‘incredibilis.’ ‘ Unbelieving.’
In this sense ‘incredibilis’ is post-classical. Cf. Tit.
i. 16; Bar. i. 19; Ecclus. i. 36, Vulg.

XImAy Gdds. Lot’s wife. Gen. xix. 26; Luke
xvii. 32. Joseph. (Ant. i. 11. 4) says: fordpyxa &
airiy, rt yap kat viv diapéever. The unscientific writers
of subsequent times assigned the name of ‘ Lot’s wife’
to some of the fantastic figures which are often as-
sumed by the crumbling rock at the south of the Dead
Sea. According to the Targum of Jerusalem: ‘ Be-
cause the wife of Lot was of the children of the people
of Sodom, she looked behind to see what would be the
end of her father’s house; and behold she was made
to stand a statue of salt, until the time of the resur-
rection shall come, when the dead shall rise.’ Ethe-
ridge, i. p. 217. Clem. Rom. ad Cor. I. xi: ouveged-
Goions yap air@ tis yuvaxds érepoyvipovos imapxotans Kat
ovk éy dpovoig, eis rovTo onueiov éréOn, ore yeverOa airip
aTiAny adds éws ris juepas tavrns, els Td yuwordy elva maow,
Gre of Sixpuxot kai of Siorrdfovres mepi THs TOU Oeod duvdpuews cis
kpiza kai eis onpelwow madcais Tais yeveais yivovra. Other
early writers speak of ‘the Pillar’ existing in their

166 ; BOOK OF WISDOM. ae

day, e.g. Iren. Adv. Haer. IV. xxxi. 3, and xxxiii. 9 ;
Justin M. Apol. i. 53; Prudent. Hamartig. 740 ff.

‘Eorynxuia and the other participles depend on
kabéornke.

8. Tdép. This verse confirms ver. 7.

*EBAGBynoav. ‘They suffered loss so as not to
know what was good.’ Lit.: ‘Were stopped from,
deprived of, the knowing.’ ‘Lapsi sunt,’ Vulg., for
which Reusch conjectures ‘laesi sunt.’ Aeschyl. Ag.
120:

PraBérra Noro biwy Spdpor.
See Donalds. New Cratyl. iv. 5. p. 549, ed. 1839.

Td Bly. ‘Hominibus,’ Vulg. ‘To the world,’ Eng.
‘Life’=‘the living, as xiv. 21; 4 Macc. xvii. 14.
Demosth. De Cor. p. 330: émt rov mapdrra Biov, ‘the
present generation.’

“a. For their punishment the knowledge of their
sin is handed down to all time.

9. Gepamedcavras. ‘Delivered from distress those
who honoured her,’ referring to the instances given in
the text. Ocpamevovras, the other reading, involves a
general statement, The word itself recalls to one’s
mind the Therapeutae, by whose teaching the author
may have been influenced. See on xvi. 28.

10. ¢uyda. Jacob. Gen. xxvii. 42 ff.; xxviii. 5,
10. Grimm. comp. dvyas mormpias, Thue. vi. 92. So
Philo’s treatise about Jacob is called Hepi puyddor.

*Ev tpiB. edOeias. ‘In straight paths,’ without
error.

Baowd. Gcod. In his dream. Gen. xxviii. 12, 17.
He saw the spirit-world and the way in which God
governs the universe. So Corn. a Lap., Tirin., ete.
Comp. Hos. xii. 4,5: ‘He found him in Bethel, and
there He spake with us; even the Lord of hosts; the
Lord in his memorial.’ In the Song of the Three
Childrén, ver. 32, we have: etAoynpevos ef emi Opdvov rijs
Baoireias cov. Comp. 8, Luke xiii. 29.

‘Aylwy. ‘Holy things,’ ‘mysteries, parallel to ‘the
Kingdom of God.’

Eindépyoev, ‘Enriched him amid hardships.’ Vulg. :
‘honestavit.’ See on vii. 11; ep. Ecclus. xi. 23, Vulg.

‘In his travels.’ Eng. 7. e. ‘trayails’=‘ labours,’ See

Gen. xxx. 30, 43 XXXi. I, 41, 42. mS)
"EmhyjOuve 7. wévous. Either wévovs must mean (as

Eng.) ‘the fruit of his labours, as viii. 7; or émAj0.

signifies, ‘ made to succeed,’ ‘prospered,’ Idvos in the

above sense occurs Prov. iii. 9; Ecclus. xiv. 15. Comp.

Past. Herm. Simil. IX. o, xxiv. 3: émAjOuvev abrods ey

Tois Kdrots TOY XetpOy adrav,

11. ‘In the covetousness of his oppressors,’ i.¢, 7

Laban. Gen. xxxi. 7. ;
*Emdouricev. ‘ Honestum fecit,’ Vulg. See on vii.
11; and comp. Ecclus. xiii. 2; 3 Esdr. iii. 21, Vulg.

12. *Ex@pav, ‘open enemies ;’ évedpevdvrav, ‘secret ene-

mies,’ e.g. Laban, Esau, the Canaanites. Gen. xxxiii, —
43 XXxXv. 5.

"HogaNicaro. ‘Tutavit, Vulg. Act. for deponent
forms are found elsewhere, ¢.g. ‘suffragare, 3 Esdr. yi,

10; ‘gratificare,’ Eph. i. 6; ‘demolire, 3 Esdr. i. 553
‘lamentare,’ Matt. xi. 17; ‘praedare,’ Judith ii. 16;
‘radicare, Ecclus. xxiv. 16. The form ‘tutare’ occurs
in Plaut. Mere. V. ii. 24:

‘Invoco vos, Lares viales, ut me bene tutetis,’

where however some MSS. read ‘ juvetis.’

*EBpdBeucer. ‘ Decided in his favour a strong con-
flict.’ Col. iii, 1g. This refers to Jacob’s wrestling
with the angel. Gen. xxxii. 24 ff.; Hos. xii. 3, 4,
See Pusey in 7. The acc. with Bpa8edo is to be com-
pared with such phrases as vix@v dydva, *OAvpma,

EtcéBew, Comp. 1 Tim. iv. 8; vi. 6. Philo, De
Leg. ad Cai. 32 (II. p. 582): és od mempecBetpeba, py
droxdyps. Tas dpueivous édmidas pupiddav rogoirwr, ais ody
trép xépdous, GdN’ bmép cdoeBelas early 7 orovdy. Kal roi ye
Hudpropev Tovro eimdvres, ti yap dy ein xépdos Avourehéore-"
pov davdrnros avOpaross ;

13. Aixatoyv. Joseph. Gen. xxxvii ;~Acts vii. 9.

"EE Gpaprias épf. refers to the matter with Poti-
phar’s wife. Gen. xxxix. The Vulg. renders: ‘a pec-—
catoribus liberavit eum,’ taking it of Joseph’s brethren ;
unless, indeed, as Reusch thinks, ‘peccatoribus’ is a
mistake for ‘ peccato.’

-x. 20.]

14. Adxxov, the dungeon in which Potiphar confined
Joseph. Gen. xxxix. 20. It occurs in the same sense
Exod. xii. 29: fas mpwrordxov ris aixuadaridos ris &v Th
Adxeo. Comp. Gen. xl. 15.

Exfjmrpa. Gen. xli. 40-43; Acts vii. 10. The
plural is commonly used in a metaphorical sense, thus
Soph. Oed. Col. 449; Herod. vii. 52.

Tupavvodvtwy atrod. ‘ Power over his oppressors,’
viz. his brethren, Potiphar, ete. Gen. xli. 43; xlii. 6.

*Efouoia with gen. S. Matt. x. 1.

Tods popnoapévous, ‘those that blamed him,’ refers
not only to Potiphar’s wife (Gen. xxxix. 17), but to
his brethren also, who hated him for his dreams and
his father’s partiality. Gen. xxxvii. 4, 5.

Aidvov. ‘Glory to all time,’ handed down from
age to age.

15. Aadv Sovov. The Israelites. ‘A holy people,’ as
being separated from all other nations and made God’s
peculiar inheritance. See Ex. xix. 5,6; 2 Cor. vi. 17,
18. Past. Herm. Sim. IX. ¢. xviii. 4 : dmeAnpds rév Aady
avrod Kabapdy.

Enéppa Gpeprrov, This is taken by some to refer

to the blamelessness of the Jews as regards the
Egyptians; but more probably it alludes to their
official characteristic, as S. Paul calls all Christians
holy” That they fell into idolatry and other sins
while sojourning in Egypt is clear from Ezek. xx. 8;
xxiii. 3. For the deliverance spoken of see Ex. i. 12,
17; and xii. 41.

16. Eio#Oev. See Ex. iv. 12.

@epdmovtos Kupiov. This, and the similar expres-
sion, doves Gcod, are commonly applied to Moses in the
Sept. Ex. xiv. 31; Numb. xii. 7; Ps. civ. 26. Comp.
Hebr. iii. 5.

Baoctheior. Pharaoh. So Ps. civ. 30: ‘even in
their kings’ [ré» BaoiAéwv] chambers.’

Tep. kal onp. See on viii. 8. Ps. exxxiv. g:
éEaméoteXe onpeia kat répata év péow cov, Alyunte, ev
apa@ xai év rar rois Sovdors adrovd,

17. "Anédwxev. The Israelites were ‘repaid’ for their
hard labour in Egypt by the goods, jewels, ete. which

. COMMENTARY. 167

they asked of the Egyptians, Ex. xii. 35,36. This was

according to God’s promise to Abraham, Gen. xv. 14.
‘Qshynoev refers to the pillar of cloud, Ex. xiii.

21, 22; Deut. viii. 2.
Eis oxémny tpépas.

Pernv eis oxemny airois.

So Ps, civ. 39: dierérace ve-
Eeclus. xxxi. 19: oxénn amd
kaviowvos kal oxérn ard peonuBpias (xxxiv. 16).

“Actpwy Gutb. takes to mean the sun and moon,
to which alone the flame of the pillar of fire would be
compared. But taking dorpoy in its proper sense of
‘constellation,’ this seems hardly necessary. Comp. Ps.
Ixxvii. 14: &djynoev abrovs ev vepédy Hpépas, Kal SAnv THY
vixra év hoticp@ trupds.

18,19. Ex. xiv. Ps. Ixxvii. 13: d:epinke OddAaooay
kal Supyayer adrovs, éornoev USara aoet doxdy.

19. *AveBpacev. Vulg., ‘eduxit,’ which is tame and
inadequate, ‘Cast them up,’ Eng,, is better. The
Vulg. refers it to the Israelites as being restored to life
from the grave, ‘ab altitudine inferorum.’
doubtless refers to r. €x@povs; and dvefp., ‘threw up,’
‘ ejected,’ alludes to the tradition that the sea cast out
the bodies of the drowned Egyptians. Targum of
Jerusalem: ‘The sea and the earth had controversy
one with the other. The sea said to the earth, Receive
thy children; and the earth said to the sea, Receive
thy murderers. But the earth willed not to swallow
them, and the sea willed not to overwhelm them.’ See
Ginsburg, ap. Kitt. Cycopl. Art. ‘Book of Wisdom,’
note p. 1116, vol. III. (ed. 1866). Josephus, Ant. ii.
16. 6, mentions that all the arms and baggage of the
Egyptians were driven ashore near the camp of the
Israelites, who were thus provided with weapons.
Comp. Ex. xiv. 30: ‘And Israel saw the Egyptians
dead upon the sea shore.’ See next verse.

20. Ava toiro. Because the Egyptians were found
dead on the shore. See on ver. 19. ‘ Leviathan,’ in
Ps, Ixxiy. 14, refers to the Egyptians, whose corpses
became a prey to the creatures that inhabit the desert.
Exod. xv. Comp. Is. xii. 5: dpejoare

Esth. iv. (15) additam: iva (évtes
tyvOpér cov rd dvopa, Kupte.

But airovs

“Y pyqngav.
76 dvopa Kupiov.

ae Saye \.

“NE Late) a ae

168

“Yméppaxov. ‘Victricem, Vulg. Rather ‘defend-
ing,’ ‘that fought for them, as xvi. 17; 2 Mace. viii.
36. Philo, De Somn. IT. 42 (I. p. 696): peyadn ye 7
iméppaxos xelp, referring to the same event.

21. Kwhdv. Moses, who was slow of speech (Ex. iv.
10; Vi. 12, 30), and the people, who through fear had
not dared to sing unto God in the house of bondage,
now praised Him in a hymn of victory.

Nytiwv. Ps. viii. 2: ‘Out of the mouth of babes
and sucklings hast Thou ordained strength.’

Tpavds from rpavds = rparijs, ‘ piercing,’ ‘ distinct.’

THE BOOK OF WISDOM.

Vulg., ‘disertas,’ vii. 22.
mutorum et linguas infantium, seems to imply, in

The Vulg. rendering: ‘os —

the eyes of some commentators, a special miracle;

but there is no warrant for this in Scripture nor
tradition, if we except the gloss in the spurious
treatise among the works of 8. Aug., De Mirab. 8S.
Script. c. 21, where it is said that, though few
out of the great multitude could have heard Moses
leading the song, yet that all, young, and old, joined
in it with one accord, and sang in perfect unison
with him.

CHAPTER XI.

1. Edd8uce . . SudSeucar, v. 2, a play of words.
subject is still Wisdom.

"Ev xeupt. ‘By the hand,’ as Acts vii. 35. Vulg.,
‘in manibus.’ Ps, Ixxvi. 21:
Aadv cou év xe—pt Mavoy kai ’Aapor.

Npopytou dyiov. Moses. Deut. xviii. 18 ; xxxiv.
10-12. For the term ‘holy’ applied to Prophets
comp. 8. Luke i. 70; 28. Pet. iii. 2.

2. “Enngav. The classical word for ‘ pitching’ a tent?
Plat. De Legg. vii. 19 (p. 817 C): oxnvds mgavras kar
ayopav, Heb. viii. 2. See Jer. ii. 6.

8. Modepfors, ‘open enemies’ in battle, as the Amale-
kites (Ex xvii, 8-16); Arad (Numb. xxi. 1-3); the
Amorites (Numb. xxi. 21-25); and Og (Numb. xxi.
33-35).

*Ex@pods, ‘ those who hated them,’ as the Moabites
and Midianites (Numb. xxy. 17, 18; xxxi. 2).

4. The author omits the murmuring of the people,
and alludes only to God’s mercy in relieving their
wants, Ex. xvii. 4-6; Numb. xx. 8-11.

"Ek métpas dxporépou. ‘ De petra altissima,’ Vulg.
‘The flinty rock,” Eng. ‘Axpor. is ‘abrupt,’ ‘preci-
pitous. It is used sometimes without sérpa, as

The

ediyqnoas os mpdBara tov

Ecclus. xlviii. 17. Comp. Deut, viii. 15: rod éfa-
yaydvros gor ex mérpas dkpordpou mryyjv vdatros. The
word is of late use. Thus Polyb. Hist. ix. 27. 4:
keirat td teixos emi mérpas dkporéuov kal mepippayos.
Philo, All, II. 21 (I. p. 82): 4 yap dxpéropos wérpa
9 copia rod Gcod éorw, So Vit. Mos. I. 38 (IL. p.
114): AaBdv Meiafs riv lepav éxeivny Baxrnpiav ... Oeo-
opnbels tiv axpdéropov maiee mérpay, Ps. Ixxvii. 15, 16,
20. See x Cor. x. 4. We may note that our author
seems to have had the words of the Septuagint version
before him.

5.-XII. 1. Wisdom exhibited in the pues of
God's enemies: the Egyptians.

5. The principle of retributive justice is seen to
pervade all God’s dealings with the Israelites and
Egyptians and Canaanites.

*Ex@pol adray. After these words the Vulg. intro-
duces a gloss, which is entirely without authority from
the Greek : ‘A defectione potus sui, et in eis cum abun-
darent filii Israel laetati sunt.’ It seems to be an ex-
planation of the text, contrasting the want of water
suffered by the Egyptians when the Nile was turned
into blood with the abundant supply bestowed on the

—x1. 9.]

Israelites. But it is most unnecessary, as the follow-
ing verses sufficiently explain the allusion.
Ava todrwy, viz. by miracles connected with water.
Adroit. The Israelites. Ex. vii. 19; xvii. 6;
Numb. xx. 10, 11.

6. *Aevdou seems more correct than devrdov. The
MSS. vary. Bar. v. 7; 2 Mace. vii. 36.

Aipate AuOpdSer tapaxOévtos. ‘Of a river troubled
(or, turbid) with foul blood.’ The reference of course
is to the first Plague. AvOpHdys is a very uncommon
word. Av6poy is found in Homer, meaning ‘ defilement
from blood.’ The reading rapayOévres introduces a
harsh anacoluthon, not in accordance with our writer’s
habit. The Vulg. differs widely from the text: ‘Hu-
manum sanguinem dedisti injustis;’ and it seems to
translate rapayOévres by ‘Qui cum minuerentur.’ Philo,
Vit. Mos. 17 (II. p. 96): cuvegaparodvra & aired dipvar,
Sidpuxes, xpivat, ppéara, mnyal, cipmraca 7 Kat Alyunroy
ovoia wdaros, ws daropia morod Ta mapa tais bybas dva-
arédnew, ras 8 dvarepvopevas preBas, xabdrep ev rais aipoppa-
ylas, kpournddv abdovs dxovrifer atpatos, pndepias evopwopevns
Stavyois AuBados. Joseph. Ant. IT. xiv. 1: od xt ri xpdav
8€ pdvov hv rovodros (sc. aizatradns), GANG Kal Tois Tetpwpevors
mivew ddyjpata Kai mixpav ddivny mpoaedpeper. fv S€ Towodros
pév Alyurriots, “EBpaiots 8€ yuxis kal mottpos, Kal pndev tod
xara piow rapyAXaypévos. So IIT. i. 4: 6 airis rorapss
éxeivots ev aipa iy Kal droros, avrois 8¢ wértpos Kal yAuKis,

*Avti_pev with no de, but the clause exas «.7.n.,
ver. 7, virtually contains the contrast. For the regard
paid by the Egyptians to their river-god Nilus or Hapi-
man see Wilkinson, Anc. Egypt. iii. p. 206.

7. Eis €Xeyxov. ‘For reproof, ‘punishment,’ refer-
ring to the verse preceding. See Ex. i. 16, 22.
Vulg. : ‘Qui cum minuerentur in traductione infantium
occisorum.’ For ‘traductio’ as the translation of
éheyxos comp. ii. 14; xviii. 5, Vulg., and see on iv. 20.
§. Ephr. Syr. in Exod. e. vii. (p. 207): ‘Et quidem
verisimile est regem Aegypti patrio flumine statum et
solenne sacrificium frequenter factitasse juxta decreta
magorum, quibus plurimum deferebat. Hic Pharao,
quum a Moyse Dei nomine interpellatus, Hebraeos se

PR OR NN CR ce Th eRe Cte er ar eee
i 2 ae J ~ z .

COMMENTARY. 169

dimissurum negaret, Moyses percussit flumen, quod
antiquus ille Pharao polluerat; ut aquae infantium
sanguine foedatae in sanguinem verterentur, et pisces
hominum mortuorum carnibus saginati, et ipsi more-
rentur.’ ‘All this was the Lord God of the Hebrews
his doing, that the blood of the Hebrew infants might
be required of the Egyptians, xara dvtimerovfds, accord-
ing to the law of retaliation, or most exquisite rule of
primitive justice.’ Jackson, ix. pp. 414, 415, ed. 1844.
Nynmoxrévov, A new word, as rexvopdvos, xiv. 23.
Adrots. The Israelites in the wilderness.

8. Tére, when the Israelites were withvut water in
the wilderness.

*Exddacas. Ex. vii.20. Seeonver.5. Vulg.: ‘Quem-
admodum tuos exaltares et adversarios illos necares,’
where ‘tuos exaltares et’ seems to be an interpolation.

9. ‘When they, the Israelites, were tried by thirst
(although indeed it was in mercy that they were thus dis-
ciplined), they learned how the ungodly, the Egyptians,
being jadged in wrath, were tormented.’ They recog-
nised the different treatment accorded to them and to
their enemies. This passage is a good instance of the
careful balancing of words and clauses affected by the
writer. See Gutb. Cp, Deut. viii. 2, 3. The Eng.
Vers. adds, ‘ thirsting in another manner than the just ;’
which words occur in the original at the end of ver, 14,
and are found in this ver. 9 neither in MSS., nor Compl,
nor Ald., nor in other versions. Arn. thinks it shows
great sagacity in our translators to have discovered the
right place for this clause, which he considers to be
unmeaning in ver. 14. Most readers will not agree
with him. Dean Jackson (bk. x. ch. 40) sees in this
and similar passages what he calls an opinion ‘so far
from being canonical, scarce orthodoxal, viz. that the
Jews, because they were the seed of Abraham, were
the only righteous seed, and that the Lord, though He
corrected and chastised them, would never plague
them as He did the unrighteous heathen, or punish
them with blindness of heart. ‘The receipt or medi-
cine for curing this disease we have set down Rom. ix,
18: “Therefore hath He mercy on whom He will

Zz

~ =

170

no?

have mercy, and whom He will He hardeneth.
Works, ix. p. 416. It is true that the author makes
the most of the contrast between the treatment of
the Jews and that shown to their heathen enemies,
but he follows the line of Scripture in so doing.
Comp. Deut. xi. 2-4 with viii. 5, 15, 16; vii. 13, 14
with vers. 15, 16.
10. ‘Qs warip.
Hebr. xii. 5, 6.
*Amdropos, ‘severe.’
xpnordrnra Kai droropiay Qcod.
Katadix. eft. Vulg.: ‘interrogans condemnasti.’
Sabat.: ‘condemnans interrogasti.’

11. ’Anévtes. ‘ Whether they were far away from the
Israelites, or in their presence.’ While the Israelites
were in Egypt, the Egyptians were vexed with the
Plagues; when the Israelites were departed, the
Egyptians were vexed with grief and envy.

’Erpuxovro. Comp. xiv. 15.

12. Auwhj ydép. Explained in ver. 13. First, the
thought that their punishment brought deliverance to
the Hebrews ; secondly, the enforced recognition of
the power of the Lord, and the nothingness of their
gods,

Comp. Deut. viii. 5; 2 Sam. vii. 14;

Comp. Rom. xi. 22: te ody

Mrjpov tv mapedOdvrwv. ‘Gemitus memor (cum
memoria, Vulg.) praeteritorum.’ Reusch. This read-
ing has the greatest authority; that of Vat., p»mpav
Tév mapedbovedy, must mean, ‘groaning over past re-
membrances.’

13. Ava tay i8. kod. ‘By that which punished
them,’ the Egyptians, e.g. water.

Evepyeroupévous, ‘were being continually benefited.’
The reading evepyernuévovs is the alteration of some
scribe who did not understand the force of the present
participle.

"HioPovto t. Kuplou, ‘they took knowledge of the
Lord,’ recognised His hand in that which befel them.
xii. 27. Vulg.: ‘Commemorati sunt Dominum, admi-
rantes in finem exitus;’ where we may note ‘com-
memorari’ used as a deponent verb (cp. Bar. iii. 23),
and the added clause, which seems to be an inter-

THE BOOK OF WISDOM.

[x1 t0=
polation from the next verse. Blunt observes that it 7
is noteworthy that the Egyptians made no attack on —
the Israelites from the exodus till the reign of Reho-
boam. Op. Ps. Ixiv. 9.

14. ‘Ov ydp. The other reading, tov yap, has more
authority, but mars the sentence. ‘For him whom,

long before cast forth when the children were ex- —

posed.’ The reference, of course, is to Moses. Ex. ii.
3. Vulg.: ‘In expositione prava projectum,’ omitting
mahat, or reading xaxj. Comp. xviii. 5; Acts vii. 19, 21.

*Ameimov xdeudp. ‘They rejected with scoffs, ze.
when he was endeavouring to effect the deliverance of
his people. Ex. v. 3, 4; Vii. 23; X. 10, 11, 28.

*Emt réder 7. éxB. ‘At the end of the events.’
Grimm interprets this to mean, at the end of the
Ten Plagues; but the succeeding clause confines the
reference to the miraculous supply of water in the
wilderness, marvellous stories of which may have
reached the Egyptians. For the reputation of Moses
among the Egyptians before the Exodus see Ex.
xi 3:

Aufjjcartes, z.e. having themselves thirsted in a
very different manner from the Hebrews. Ody épo.,
a litotes. Eng. omits this clause. See on ver. 9.
They had no relief for their thirst when their river
was turned into blood.

15. *Avri. ‘For’=in punishment of ‘the foolish
thoughts of (proceeding from) their iniquity.’ Comp.
Rom, i. 21: ‘became vain in their imaginations (8:ado-
yeopois), and their foolish (dotveros) heart was dark-
ened.’

“Adoya épmerd, ‘Mutos serpentes, Vulg. Rather,
‘irrational.’ Ch. xvii. 9; 2 Pet. ii. 12. The word éprerd,
‘reptiles,’ may include crocodiles. See next note.

KvdéSara edred@. ‘Vile, worthless animals.’ The
Egyptians worshipped animals of all kinds, from the
crocodile to the mosquito. Vulg., ‘bestias super-

vacuas.’ And so xii. 24; xv. 10; xvi. 29. ‘ Useless
beasts.’ x
"Enaméotethas. Deut. xxviii, 48; Ecclus. xxviii.

23 (A.C.); Polyb. I. liii. 5.

~xi. 18.]

Zéwv, ‘living creatures, e.g. frogs, flies, lice,
locusts. Ex. viii.and x. Blunt thinks that the writer
refers to the crocodiles which infest the Nile. But the
reference seems to be to some of the Ten Plagues,
Comp. ch. xvi. 9.

16. This retribution may be traced throughout the
Ten Plagues, according to the distich : ‘ Per quod quis
peccat, per idem punitur et idem.’ Comp. xii. 23;
xvi. 1. §. Athan. applies this principle to the circum-
stances of Herod’s death. See below.

Kat xoddf. The addition of xat is found in a
Fragment attributed to S. Athanasius (xxvi. p. 1256,
Migne ; Montfaue. ii. 26).

17. OG ydp jwéper... émmémpa. ‘Non enim im-
possibilis erat . .. immittere, Vulg. ‘Impossibilis’
is a late word, not found with the sense of ‘ unable,’
as here, but with a passive sense = ‘ that cannot be
done,’ ‘impossible.’ It is here = ‘ impotens.’

Xeip. Pearson (On the Creed, Art. II. note e,
pp. 131, 132, ed. 1833) notes that as in Isai. xlviii. 13,
the ‘hand of God’ is by the Chaldee paraphrast trans-
lated the ‘Word of God, so here 4 mavrodivayds cov
xéelp kal xricaca roy Kéocpov becomes, xviii. 15, mavrodvvapzds
gov Adyos am’ ovpavav.

"EE dpudphou Gdns. ‘Out of matter without form,’
i.e. out of chaos. The term is Plato’s, but the idea is
not necessarily the same as his. Our author says no-
thing about matter being eternal, and is speaking of
the moulding and adaptation of the previously created
material. The commentators quote a passage from
Timaeus Locr., the supposed teacher of Plato, p. 94 A:
ravrav d¢ ray Ddav didiov pev ea, ov pav dxivarov, duoppov
8 xaP éavrdv kal doxnudricror, Sexopévav 8€ macav poppay.
The Vulg. translates, ‘ex materia invisa,’ with refer-
ence probably to Gen. i, 2: 4 8 yh fv ddparos Kai
dkarackevaoros. §. Aug. de Gen. ad Lit: I. § 28 (t. iii.
126): ‘ Qui fecisti mundum ex materia informi.’ But
De Tid. et Symb. cap. ii. he writes : ‘Qui fecisti mun-
dum ex materia invisa, vel etiam informi sicut non-
nulla exemplaria tenent.’ Just. Mart. Apol. i, 10: kat
mdvra Thy dpxny ayabdy dvra Bnpiovpyjoa airov && dudppov

COMMENTARY,

171

Uns 8 dvOpmrous dedi8aypeba. Comp. Philo, De Cherub,
35 (I. p. 162): fori pév rd dG’ od, 1d atriov, e& of 8¢, 9 TAy,
See Orig. Hepi ’Apy. iv. 33 (I. p. 192, Ben.), 8. Aug,
sees nothing erroneous in our author's statement.
About this he writes thus: ‘ Primo ergo materia facta
est confusa et informis, unde omnia fierent quae dis-
tincta atque formata sunt, quod credo a Graecis chaos
appellari . .. Et ideo Deus rectissime creditur omnia de
nihilo fecisse, quia etiamsi omnia formata de ista ma-
teria facta sunt, haec ipsa materia tamen de omnino
nihilo facta est.’ De Gen. contr. Manich. i. §§9, 10. In
the passage quoted above from De Fide et Symb. he
continues: ‘ Et si ipsum caelum et terram, ¢. e. mundum
et omnia quae in eo sunt, ex aliqua materia fecerat,
sicut scriptum est “ Qui fecisti . . . invisa,” nullo modo
credendum est illam ipsam materiam, de qua factus est
mundus, quamvis informem, quamvis invisam, quocun
que modo esset, per se ipsam esse potuisse, tamquam
coaeternam et coaevam Deo: sed quemlibet modum
suum, quem habebat, ut quoquo modo esset, et dis-
tinctarum rerum formas posset accipere, non habebat
nisi ab omnipotente Deo, cujus beneficio est res non
solum quaecunque formata, sed etiam quaecunque for-
mabilis ... Hoc autem diximus, ne quis existimet con-
trarias sibi esse divinarum Scripturarum sententias,
quoniam et omnia Deum fecisse de nihilo scriptum est,
et mundum esse factum de informi materia,’

‘A multitude of bears,’ As God threatened the
Israelites, Lev. xxvi. 22; Jer. viii. 17. Comp. Philo, de
Vit. Mos. i. 19 (II. p. 97). “Apxos is the Alex. form of
dpxros. Bears were sent to punish the mocking chil-
dren, 2 Kings ii. 24, and lions punished the disobedient
prophet, 1 Kings xiii. 24, and the strangers in Samaria,
2 Kings xvii. 26. Comp. 1 Kings xx. 36. See also
ch, xii. 9, and note there,

18. Neoxtiotous, ‘newly-formed’ by Him who made
(«ricas) the world.

Oupos wyjp. ‘Ira plenas.’ Comp. vii. 20; xvi.
5. Some unnecessarily have supposed that @vyds here
means ‘poison,’ as perhaps in Deut. xxxii. 33; Job
xx. 16.

Z2

172

Bpspov Atkpwpevous Kamvod. ‘Fumi odorem pro-
ferentes, Vulg. Bpépos is here = Bpdpos, ‘a stink.’
The MSS. vary much in this passage. The reading in
the text has most authority. The Eng. seems to have
read Apdpous (V. al.) Accpopévov (Comp.) xamvod. Mr.
Churton compares the description of the monster in
Job xli, 20, 21.

19. BAdBy. ‘Laesura,’ Vulg. <A post-class. word ; it
occurs also xviii. 3. Tertull. De Patient. vii: ‘laesura
divitiarum.’ Grut. Inscr. Rom. 567, 8: ‘Quae vixit
mecum Annis xvii. M. ii. D. iii. sine ulla animi
laesura.’

Suvextpipat. The ody is intensive, like the prefix
‘to’ in old English. Thus Judg. ix. 53: ‘ And all to-
brake his skull.’ Chaucer, Knight’s Tale, 2611:

‘The helmes they to-hewen and to-shrede.’

20. ‘Evi mvedpare... bad mvedpatos Suv. ‘ Blast.’
See v. 23. So of Sennacherib it was said, 2 Kings
xix. 7: ‘Behold, I will send a blast (avedpa) upon
him.’ Job iv. 9: dd 8€ mvetparos dpyijs airod apan-
obnoovrat.

‘Yxd tis Sixns Siwx6. Vulg.: ‘ Persecutionem
passi ab ipsis factis suis.’ Many of these unauthorised
variations from the Greek text are not noted by Gutb.,
whose Church considers the Vulg. of equal authority
with the original. For the notion of vengeance dogging
the sinner see Acts xxviii. 4.

*ANAA tévta, K.7.A. Comp. Job xxviii. 25; Isai.
xl. 12. Thus 4 Esdr. iv. 36, 37: ‘ Quoniam in statera
ponderayvit saeculum, et-mensura mensuravit tempora,
et numero numeravit tempora.’ The statement is true
of the physical and moral world. Here it refers to
the latter, and means generally that God, limiting His
Omnipotence, awards His punishment by impartial
rules, trying to lead men to repentance. The sym-
metry, harmony, and order that reign in the material
universe are a figure and example of those which pre-
vail in the moral government of the world. Comp.
Ecclus. i. 9; xvi. 25. 8S. Bas. Magn. Hom. iii. in
Hexaem. 5 (p. 27, Ben.): 6 roivwy dmavra crabpp kal

THE BOOK OF WISDOM.

[xt 19

perp@ Siatagdpevos (dpOynrat yap ard, xara tov “1dB,
araydves ciaiv berov), ide mécov TH Kdcpm xpdvov apapicey

eis Stapoviy, kal moony xpi) TH mupt mpoarobécba Samdvny. — 4
S. Aug., too, has treated this passage at some length
(De Gen. ad Lit. IV. v.§ 12). Thus: ‘Faciamus ita

dictum esse “ Omnia... disposuisti,” tanquam dictum
esset, ita disposita ut haberent proprias mensuras suas,
et proprios numeros, et proprium pondus, quae in eis pro

sui cujusque generis mutabilitate mutarentur, aug- _

mentis et diminutionibus, multitudine et paucitate, —
levitate et gravitate, secundum dispositionem Dei’

Cf. contr. Jul. Op. Imp. ii. § 87 (t. x. 987).
21. Td ydp pey. icx. gives the ground for 18-20. F
Zot mépeot. Vulg.: ‘Tibi soli supererat,’ where

‘soli’ is an interpolation, and ‘supererat’ ought to be

‘superat,’ which is found in some MSS.

Tis d@ynor. This is quoted by Clem. Rom., and it
is remarkable as being the earliest citation of the
Book of Wisdom exterior to the N. T., é Ady ris
peyakwovrns abtod cuverticato Ta mavru Kai év Aoyp Svvaras
aira xaraotpépa, Tis épet air@* Ti éroinoas; 7 tis dytt-
orhoerae tH Kpdrer tis ioxvos abrov ; “Ore Ocha wal os
Oédet, move mavta Kai ovdev px) mapeAOy tay Sedoyparic-
pévov im airod. Ep. ad Cor. xxvii. See Prolegom.
p- 36, and note on xii. 12.

22. ‘Pom éx mAaotiyywv. ‘The turn of the scales.’
‘Momentum staterae. Eng.: ‘Little grain of the
balance ;’ taking fom) for ‘ that which turns the scale.’

So Grimm: ‘an atom in the scale.” Is, xl. 15: os
pom Cuyoi.
Opp. ‘A morning drop of dew. Usually

taken per hypallagen for ‘a drop of morning dew;’
as Vulg.: ‘Gutta roris antelucani;’ reading perhaps
épOpujs. Comp. Hos. vi. 4, and xiii. 3: as dpdcos dpbpun)
mopevonern. Const. Apost. viii. 37: pera rd pn Ova rov
épOpwiv [Tyvov], t. e. Matins.

23. “On. ‘Because.’ ‘God’s Almighty power is
the foundation of His mercy. Comp. Collect in P. B.
for XIth Sund. after Trinity : ‘O God, who declarest
Thy Almighty power most chiefly in showing mercy
and pity.’ This is taken from the Sarum Missal, and

xu. 1.]

is also found in the Sacramentary of Gelasius. See
ch, xii. 16, and Ecclus. xviii. 13.

Mapopas . . . perdvovay. A remarkable anticipation
of S. Paul’s language, Rom. ii. 4: ‘Not knowing that
the goodness of God leadeth thee to repentance.’ Comp.
Acts xvii. 30: ‘The times of this ignorance God
winked at (imepdav), but now commandeth all men
everywhere to repent (eravociv).’ 2 Pet. iii. 9. Ecclus.
XXvili. 7: mdpide dyvoay. ‘ Because they should amend,’
Eng., where ‘ because’=‘ in order that.’ Comp. 8. Matt.
xx. 31: ‘Rebuked them because they should hold
their peace. So ‘quia’ is used in late Latin for
fut.

24. ‘Ayawas ydp. The reason of God’s long-
suffering and mercy. Euseb. in Psalm xxiv. 10 (p.
93, Ben.): éAcet yap ra dvra kat oddey BdeAvcoera dv
éxoincey’ ovdé yap picdv tt Kareoxevace—quoting from
memory. ;

Oddéy BSeh. Comp. Coll. for Ash-Wednesday :
‘ Omnipotens aeterne Deus, Qui nihil odisti eorum quae
fecisti;’ which is the Vulg. version of this passage, and
is found in the Sarum Missal, with the addition of a
clause from ver. 23: ‘Dissimulans peccata omnium
propter poenitentiam.’ Comp. Prov. xvi. 4. 5S. Bas,
Lit. Copt.: ‘Deus magne et aeterne, qui hominem
absque vitio condidisti, et mortem quae Satanae invidia
in mundum intraverat, per adventum Filii Tui. . . de-

COMMENTARY.

eo oe Pe ee ee

173

struxisti’ (XX XI. p. 1666, Migne). Clem. Al. Paed.
i. 8. 62 (p. 135): fv yap ovdev db pucet 6 Kupuos.

Ou8e ydp. ‘Nec enim odiens aliquid constituisti
aut fecisti,’ Vulg. This is not accurate and contains an
unauthorised addition. Eng.: ‘ For never wouldest Thou
have made anything if Thou hadst hated it.’ ‘Odiens’
is a form unknown to classical Latin, but various parts
of the verb ‘odio’ are used in the Vulg. and by late
authors. Thus, ‘odirent,’ Ps. civ. 25; ‘odiet,’ Luke
xvi. 13; ‘odibunt,’ Prov. i. 22: ‘odite,’ Ps. xcvi. 10;
‘oditur,’ Tert. Apol. 3.

25. Kdnbév. ‘Called into being.’ Is. xli. 41: ‘Who
hath wrought and done it, calling tlie generations from
the beginning? Ib. xlviii. 13, and Rom. iv. 17: ‘God,
Who ... calleth those things which be not as though
they were. Comp. Neh. ix. 6,

26. 3a com mavra, prdyvyxe, Orig. con. Cels. iv. 28
(I. 521, Ben.). Did. De Trin, ii. 6 (xxxix. 509, M.)
reads: # Td pi BAnbev imd cod ernpynbn; peidn 8€ mavrwv,
6rt mdvra oa eotw, Aéorora pidwuye, kai rd apOaprév cov
Tveipd éorw ev naot.

uddpuxos in classical Greek means, ‘ fond of life,’
‘cowardly.’ (Comp. 8. John xii. 25: 6 gitav my
Wuxnv). Here it means, ‘lover of souls, ‘qui amas
animas,’ a beautiful expression. Comp. i. 13; Ezek.
xviii. 4: ‘ Behold, all souls are Mine.’ §. Matt. xviii.
14. See Prolegom. p. 27.

CHAPTER XII.

1, Td yap gives the reason why God is ‘a lover of
souls,’ xi. 26. The Vulg. here, as in iv. 1, introduces
an exclamatory sentence, not warranted by the Greek:
*O quam bonus et suavis est, Domine, spiritus Tuus in
omnibus!’ Some countenance is lent to this clause by
the Ar, and Syr. versions, which give respectively,
Arab.: ‘Nam spiritus bonus omnibus inest.’ Syr.:
‘Amator es animarum, quia spiritus bonus habitat in

omnibus. But the Greek MSS. do not vary. 8. Aug.
Con. Faust. xix. 28 (VIII. 320 D) has: ‘Bonus enim
spiritus Tuus est in omnibus.’

"Ev waot. Eng., ‘in all things,’ taking waco: as
neut., as mavtov, xi. 26. This is not Pantheism,
but a truth expressed elsewhere in the Bible. Thus
Ps. civ. 30: ‘Thou sendest forth Thy Spirit, they
are created: and Thou renewest the face of the earth.’

A on Sk ere NE SO Saree oh ay ee a ed ae BN ye
174 THE BOOK OF WISDOM.

Job xxxiii. 4: ‘The Spirit of God hath made me,
and the breath of the Almighty hath given me life,’
Comp. Gen. ii. 7; vi. 3 (Sept.), and see note on i.
4. It is easier however to take mao. #3 masc. with
reference to piddpuxe (kara oiveow). Gutb, quotes
Thom. Aquin. i. 9. 8 a 3: ‘Deus dicitur esse in
re aliqua dupliciter: Uno modo per modum causae
agentis et sic est in omnibus rebus creatis ab ipso.
Alio modo sicut objectum operationis est in operante,
quod proprium est in operationibus animae, secundum
quod cognitum est in cognoscente et desideratum in
desiderante... Est in omnibus per potentiam, in-
quantum omnia ejus potestate subduntur, etc. The
author does not mean to imply that the Spirit of God
is in the same degree and in the same manner present
in all men good or bad: otherwise he would contradict
himself. See i. 3-5. So the charge of Platonism
founded on this passage is futile. §. Athan., Ep. I. ad
Serap. 26 (I. pp. 674, 675), quotes 1d yap dpOapréy cov
Ilvetpa eorw ev wéot, and then a little further on says:
76 pev IIvetpa Kupiou memAnpoxe tiv olkoupevny, Otrw yap
‘ka 6 AaBid Wadre* Lod ropevOG awd rod mvevpards cov;
kal mdduv €v tH Sodia yéyparra’ Td yap, x7. And Ep.
III. ad Serap. 4 (p. 693), after citing the Psalm as
above, Hod . . . Hvevpards cov; he proceeds, ds pi) dvros
aitod ev rém@, GN ew pev ray mdvrar, év dé TO Yig dvros,
és éort kal 6 Yids ev rH Marpi.

2-27. Wisdom exhibited in the punishment of God’s
enemies, especially the Canaanites. . The lesson to be
learned therefrom.

2. Awd, z.¢. because Cod is pitiful, xi. 23-26.

Napaninrovras, So sin is rapdmropa, Rom. xi. 11.
See on x. 1, and comp. vi. 9. Vulg., ‘eos qui exer-
rant.’ ‘Exerro’ is a very rare word, occurring 2 Mace.
ii. 2; S. Cypr. Ep. i. 12. Stat. Theb. vi. 444:

‘Spargitur in gyros, dexterque exerrat Orion.’

Kar’ éAtyov, ‘by little and little.’ Vulg., ‘par-
tibus’=‘partim,’ which is not found in Vulg. ‘ Par-
tibus’ occurs again ver. 10, The statement is general,
but with special reference to the Canaanites, as the

[xn. 2

following verse shows. Comp. Ps. exl. 5 ; Hebr. xii, =
5-10; and see Amos iv. 6-11. ‘It is a great giftof

God, that He should care for us, so as to chasten us.’

Pusey in Joc.

“Yropipryoxev, by judgments which show the con-
nection between sin and punishment, xi. 16.

8. Nak. oixhtopas, governed by projcas. The ‘old in-
habitants’ are the seven nations of Canaan conquered
by the Israelites. Deut. vii. 1. ‘ Inhabitatores, Vulg.
Zeph. ii. 5. See on ver. 5 for words of similar
formation.

“Ayias yijs, so called 2 Mace. i. 7.

Miojoas. Ps. v. 6,7: eulonoas mdvras robs épya-
Couévous tiv dvopiav ... dvdpa aipdrwy xai ddduov Bdehia-
erat Kipios. God hates the sinner’s sin, though He is
merciful to the sinner. See ver. 8.

4. Eni 16. The ground of God’s hatred of them.
‘For performing most odious works of sorcery and
impious rites. Ex. xxii. 18; Lev. xviii. 24-28 ; Deut.
xviii. 9-14.

“Ex@ota. ‘Odibilia,’ Vulg. So Ecclus. vii. 28;
Rom. i. 30; Rev. xviii. 2. This is an ante-classical
word revived in later Latin. It occurs in Accius
(B.C, 136), in Prise. p. 709 P: ‘Gnati mater pessimi
odibilis ;> and in Lamprid. Heliogab. c. 18: ‘Vita,
moribus, improbitate ita odibilis ut ejus nomen senatus
eraserit. Comp. 8. Ambr. Ep. 14; De Cain et Abel,
i. 4. See note on x. 4.

Sappakedy. Rey.
vii. 22 ; Is. xlvii. 9, 12.

5. Téxvov te ddveas. Fritzsche reads dovas, which he
would join with épya and rederds. But the change is
against the authority of all MSS., and unnecessary. The
‘murderers of children’ refer to the worshippers of
Moloch and Baal, Lev. xx. 2-5; 2 Kings iii. 27; Ps.
evi. 37, 38; Jer. vii. 31; xix. 5. The idea of these
sacrifices was that the worth of such vicarious atone-
ment was enhanced by the preciousness of the thing
offered, the enormity of this violation of the holiest
instincts being covered by the proof thus afforded of
the superiority of religious to human obligations. See

‘ Witcherafts.’ Ex.

1x, iat.

=x. 6]

further, on xiv. 23. For the Vulg. word ‘necator’
(Macrob. Sat. i. 22) see below.

Imhayxvoddywv depends on 6oivay, which is governed,
as the other accusatives, by pronoas, ver. 3. "AvOp.
capxav depends on omdayxv., ‘the feast of the entrail-
eaters of men’s flesh.’ There is a reading omA\ayxvopa-
yous found in Compl., but without MS. authority. The
Vulg. may perhaps have so read, translating: ‘Et
comestores viscerum hominum et devoratores sanguinis.’
There seems to be no evidence that the Canaanites
were guilty of cannibalism. It is probably an exagger-
ation of the author. Comp. 2 Mace. vi. 7. The Vulg.
word ‘comestor’ is dr. Xey. ‘Comessor’ occurs in
Tertull. Adv. Mare. I. i. Other unusual words of the
same formation are these: ‘adnuntiator,’ Acts xvii.
18; ‘clusor,’ 2 Kings xxiv. 14; ‘ascensor,’ Exod. xv.
1; ‘conspector,’ Ecclus. xxxvi. 19; ‘ exterminator,’
1 Cor. x. 16; ‘malefactor,’ 1 Pet. ii. 12; ‘ mediator,’
Gal. iii. 19; ‘miserator,’ James v. 11; ‘devorator’ oc-
curs Luke vii. 34, and in Tertull. De Resurr. XXX. ii.

Kai aipatos. This clause is one of the most diffi-
cult passages in the whole Book, owing to the evident
corruption of the text and the impossibility of restoring
it satisfactorily. The readings of the MSS. will be seen
in the critical note. The versions afford little help.
Taking the Vat. reading, éx pécov pvorabeias cov, as the
starting-point, we have almost as many variations as
MSS., and as many conjectures as editors. The Vat.
itself has been altered into puoovpvoracbeacov. Vulg. :
‘a medio sacramento tuo,’ perhaps having pvornpiov cov.
The Syr. gives: ‘Fecerunt in medio sacramento sine
lege.’ The Ar.: ‘Quum abstulissent e medio sui divi-
norum sacramentorum cognitionem.’ Of the editions,
that of Basil, 1545, reads: é« pécov puoras re Ocias cov.
Compl.: é« pécov picras Oelas cov, with the wonderful
translation: ‘De medio sacramenti Divini tui.’ Basil,
1550: ék ptoous piotus re Oeacpod. Reinecc. and Aug.
as Vat. Grimm,
1837: éxpvoots pioras Odcov. 1860: ék picous potas

Apel: aiuaros éxpicou picras bdcov.

@idoov. Fritzsche: alparos ek pécov potas bidcov.
Gutb. retains the Vat. reading. If we can be satisfied

COMMENTARY.

175

with retaining words which occur nowhere else, we have
three alternatives. We may keep pvoraécias, deriving
it from pverdéns, which Hesychius admits, explaining it
eldés Tt ral parpi pavréwv. Or we may adopt the Sin.
word pvorabiacos, a compound of porns and Giacos.
Or, leaving pvoras @doov, we may, with Grimm and
Reusch, turn ék pécov into the new word éxpvaov, from
ékyvoys, ‘abominandus,’ Neither of these alternatives
approves itself to me; and, failing any better sug-
gestion, I am inclined to read, with Fritzsche, picras
@doov, but taking xat aiyaros with the preceding clause.

6. Kai aipatos, with omayxvopdyar, ‘ eaters of men’s
flesh and of blood.’ This was expressly contrary to God’s
ordinance, Gen. ix. 4; Lev. xvii. ro. Calmet: ‘Sunt
qui ferant: Epulum sanguinis ex medio choreae Mena-
dum. Satis constat, in Bacchi orgiis cruda exsta
cruentasque carnes vorari consuevisse.’ Ap. Migne,
Script. Sacr. Curs.

"Ex pécou puotas Oidoov. Mvoras is probably
governed by drodécar. ‘Thou wishedst to destroy the
initiated (the votaries) from the midst of their com-
pany,’ or, as Arnald words it: ‘Thou wast determined
to destroy those priests particularly amidst all the
crew of idolaters, ex medio tripudiantium coetu.’ This
is very much the sense of the Eng. version.

_ AdOévtas, ‘murderers with their own hand,’ or
‘murderers of their own flesh and blood,’ like Aeschyl.

Agam. 1573:

tpifew Oavaras addévraor,

The Vulg. ‘ auctores’ is quite a mistake, as Gutb. allows,
unless the word ‘caedis’ has dropped out. ‘Souls
destitute of help,’ z.e. their own children. The Jews
learned these horrid rites from the Canaanites. Thus
Ps. evi. 37, 38: ‘They sacrificed their sons and daughters
unto devils, and shed innocent blood, even the blood of
their sons and of their daughters, whom they sacrificed
unto the idols of Canaan.’ Comp. Jer. vii. 31; Deut.
xii. 31. See on ver. 5.

*"ABonOhrwv, Ps. Ixxxvii. 5; 2 Mace. iii. 28.
auxiliatarum,’ Vulg. This is dz, Aey.

‘Tn-

176

Narépoy tp. Ex. xxiii. 23, 24; Num. xxxiii. 52
ff.; Deut. vii; xx. 16~18.

7. “Awouxiay. This seems hardly the word to apply
to the settlement of the Hebrews in what was virtually
their own land; hence Grimm suspects that the author
uses the word for érocxiay, which would not denote re-
moval from the mother-country. Vulg., ‘ peregrina-
tionem. Eng. Marg., ‘new inhabitance’= ‘population.’
A. Lap.: ‘Ideo expulisti Chananaeos ut eorum terra,
a.e. terrae et regiones, perciperent novam dignamque
se peregrinationem, hoc est, peregrinorum et advenarum
coloniam ; coloniam, inquam, filiorum Dei, i.e. fidelium
et piorum Israelitarum.’

Aééytat, ‘perciperent,’ Vulg. This plainly ought
to be ‘ perciperet,’ sc. ‘ terra.’

Tuynwrdty yh. Deut. xi. 12.

8. ‘Qs dvOpdmav. God had mercy even on the
Canaanites ‘as being men’ possessed of souls and weak
and prone to sin. Comp. Ps. Ixxviii. 38, 39. God’s
long-suffering waited till the fourth generation. Gen.
xv. 16.

Xpijxas. From the Sept. Ex. xxiii. 28: drooreho
ras ognkias mporépas cov. Deut. vii. 20, and Josh. xxiv.
12: e€anéorei\e mporépay tpav thy odyxiav, The author
seems to take this literally of hornets and wasps, ac-
cording to the rabbinical legend; and instances are
given in profane history where these insects have de-
populated whole districts, as the venomous fly in Africa
does now. (See Smith’s Dict. of Bible, s. v. Hornets.)
Philo, De Praem. et Poen. § 16 (II. p. 423), says the
same thing. Commentators generally consider ‘hornets’
are to be taken metaphorically for panic. Comp.
Deut. i. 44. Thus S. Aug. says, we do not read that
the hornets were sent, so, he proceeds: ‘Per hoc “ vespae
istae” aculei timoris intelligendi sunt fortasse, quibus
agitabantur memoratae gentes, ut cederent filiis Israel.’
Quaest. in Exod. ii. 93 (t. ili. 452).

KataBpaxd, ‘little by little. Thuc. i. 64. Ex.
Xxlii. 30: Kata pexpoy puxpdv éxBad@ adrods dmd god,
Comp. Deut. vii. 22.

*EfodeOp. Exod. xxii. 20; Acts iii. 23.

THE BOOK OF WISDOM.

[xu 7=

9. "Ev wapardte, ‘in regular battle’ Judith i. 6;
1 Mace. iii. 26.

Onpiors.
22; Deut. xxxii. 24. See on xi. 17.

‘yg é. Vulg.: ‘simul.’ ‘Together.’ ‘Uno eodem-
que momerito’= mpés play pomjy, xviii. 12. Wahl.

10. KaraBpaxd, ver. 8. Vulg., ‘partibus.’ See on
ver. 2. Comp. Judg. ii. 21-23. ;

Témov petavoias occurs Heb. xii. 17, Comp.
Clem. Rom. Ep. ad Cor. vii. 5 : év yevedi wat yeved pera-
voias rérov éwxev 6 Acondrns trois Bovdopevs emiatpapivac
ér’ airév. Const. Ap. ii. 38.

Odk dyvodv. ‘Though Thou knewest well.’ God's
foreknowledge leaves man’s free will unfettered.

éveors, ‘birth,’ ‘origin.’ Vulg., ‘ natio.’

"Epdutos, ‘innate,’ ‘ planted in their very nature ;’
an adumbration of the doctrine of original sin, and
(together with the following verse) quoted by S. Aug.
Contr. Julian. Op. imperf.iii.11(X. p.1056): ‘Puto quod
natura, non imitatio redarguitur; et quomodo natura
nisi vitiata peccato, non in primo homine sic creata 2’

Od ph &dXayy. ‘Non poterat mutari, Vulg. The
Latin is too strong for the Greek expression, which
merely implies God’s absolute knowledge of their per-
verse abuse of free-will.

Aoywopds, ‘way of reasoning,’ as 2 Mace. vii. 21:
tov Ondiv Aoytopdy apren Ovp@ dieyeipaca,

1l. Katnpapevov. Referring to the curse pronounced
on Canaan by Noah, Gen. ix. 24-27, which had not
only political but moral consequences. Joseph. Ant. I,
vi. 3: Noeos aicOduevos rois pev dddAots mao evdarpoviay
edxera, TO SE XapG Sd ryv ovyyeveiay air@ pév od katnpa-
caro, trois 8 ékydvos adrod. Kal trav Gddov di.arepevydrav
Tiv dpay, rovs Xavadvov raidas pérecow 6 Ceds.

EddaBovpevds twa. ‘From fear of anyone.’ Ecclus.
xxiii. 18; 2 Mace. viii. 16; Job xiii. 25.. So edAdBea,
xvii. 8.

“Aderov. ‘Indulgence,’ ‘impunity in those things
in which they sinned.’

12. Tis yap épet; see on xi. 21. Tis... ti éroiqoas;
these words are found in Job ix, 12.

Comp. 2 Kings xvii. 25, 26; Ley. xxvi. a 3

Arn, takes these words thus:

“A od émoinoas.
‘Who shall call Thee to account for the things which

Thou hast done against the nations ?
rather favours the Eng. version and the Vulg., ‘Na-
tiones quas tu fecisti.’ The Vulg. transposes the two
last clauses.

Eis xatdotacly co.=iva xaragr} oot, ‘In order to
stand forth against Thee, Grimm. ‘In conspectu tuo,’
Vulg. ‘In Thy presence, Eng. Marg. Kardoraow
and éxd:cos seem rather to be used here in a forensic
sense: ‘ Who will come to set forth the cause against
Thee, as an advocate in respect of unrighteous men ?’

13. “Q&. It seems best to refer this to cod. ‘Thou
who carest for all, in order to show Thy impartiality.’
‘Ch. vi. 7; 1 Pet. v. 7. Whence the Eng. gets ‘to
whom Thou mightest show ’ is doubtful. ‘ Unright’ is
= ‘unrighteous.’ The distinguishing mark of heathen-
dom is that its gods presided only over particular pro-
vinces, not ‘ caring for all.’ See 1 Kings xx, 23.

14. ’AvropGadpijoat, ‘to look in the face,’ ‘to defy.’
Ecclus, xix. 5 (Compl. and Field): 6 8€ dvropéadpav
jeovais, Acts xxvii.15. The Vulg.is very tame: ‘In
conspectu tuo inquirent.’ The word occurs in Clem.
Rom. Ep. ad Cor. xxxiv. 1: 6 vwOpds kat maperpévos odx
dvropOadpet th épyomapéxry abrov. S. Barn. Ep. y. ro:
yBrémovres odk loxtovew els ras dxrivas abrod [idiov]
dyropbarpijoa. Polyb. I. xvii. 3; Ixviii. 7.

*Exékaoas has more authority than drdadecas.
Vulg.: ‘perdidisti,’ proves nothing, as it translates
koddtey, ver. 27, by ‘exterminare,’ Reusch.

Nept Gy = rept éxeivav ots,

15. Adrév, It is inconsistent with God’s power that,
as mortal judges often do, He should punish ‘ even’
(airév) the innocent.

Avuvdpews. ‘Multi homines, ut videantur potentes,
innoxios vexant ; sed haec potentia est tyrannis mag-
naque animi “impotentia. Dei autem potentia vera
est potentia, quia vera est aequitas veraque justitia.’
Corn. a Lap.

16. *Apxi, ‘foundation.’ God’s almighty power is
not, as man’s often is, a cause of injustice and wrong,

COMMENTARY.

But the Greek

177

but is the basis of, and inseparably joined with, just
dealing. Grimm quotes Joseph. Ant. iv, 8. 14: rod
Gcod icxds core rd Sixarov.

Té m. o. Seondfew, ‘Thy lordship over all.’ Comp.
xi. 23, 26; and Rom. xi. 32.

17. ’Amortotpevos. ‘When Thou art doubted, dis- ~
credited, as regards the fulness, perfection of Thy
power. It is then that God displays His might; e.g.
in the case of Pharaoh, Ex, vy. 2; and Rabshakeh,
2 Kings xviii. 32, Comp. 2 Mace. ix. 4.:

*Ev tots ei8dor. The addition of od« in A. seems to
be a scribe’s correction. The Vulg. (text. rec.) in-
deed gives: ‘ Horum qui te nesciunt;’ but many Lat.
MSS. have ‘qui sciunt,’ and it is so quoted by 8. Aug.
Quaest. in Hept. vi. 23. ‘In the case of those who
know (intellectually and theoretically) Thee, or Thy
power, and acknowledge it not practically by life and

action.” Comp. Rom. i. 21.
*Etehdyxers. ‘Thou puttest their audacity to
shame.’ ‘ Audaciam traducis,’ Vulg., as iv. 20.

18. Acond{wv icxtos. ‘Mastering, controlling Thy
strength.’ Vulg. takes these words as a title of God:
‘Dominator virtutis. So 8. Aug. (/. sup. cit.): ‘Do-
minus virtutum, But it is best rendered as above.
Comp. Ps. Ixxviii. 38, 39.

*Ev Emerxeig. Vulg.: ‘cum tranquillitate.’ ‘With
mildness, lenity.’ Cant. Tr. Puer. 18; Bar. ii. 27:
‘Thou hast dealt with us after all Thy goodness,’
émeixecav, Comp. ch. ii. 19.

eiSo0s, ‘forbearance.’ ‘ Reverentia,’ Vulg. So
émeixea is translated, ii. 19, g.v. It is the rendering
of edAdBea, Heb. v. 7: ‘exauditus pro sua reverentia.’
Comp. Esth. iii. (21), additam: dvev mavris olxrov kat
pedoids.

Mdpeor, ... Sdvac8ar. The passage is found in
Const. Apost. vii. 35. Vulg. renders well: ‘ Subest
enim tibi, cum volueris, posse.’ Cp. Rom. iv. 21.

19. From this verse to the end of the chapter the
author enforces the lesson of mercy and judgment to
be learned from God’s dealings

udvOpwrov. This is a great advance on the

Aa

Wi ee teres: game

178

Jewish principle, ‘Thou shalt love thy neighbour,
and hate thine enemy’ (S. Matt. v. 43: comp. Deut.
vii. 2; xxiii. 6; and Tacit. Hist. V. v. 2), and an ap-
proach to the Gospel law, S. Matt. v. 44; xviii. 32, 33.

*Emt dpapt. ‘On the occasion of’ = ‘when we
sin.” Vulg.: ‘Judicans das locum in peccatis poeni-
tentiae.’ Many MSS. omit ‘judicans,’ which is not in
the Greek.

20. ’Etipépyoas. A. and some cursives have ér-
popiow. But the act. voice is used in the sense of
‘taking vengeance on.’ Comp. Soph. Oed. Tyr. 107.
*Eripwpyow occurs, without any various reading, xviii. 8.

Npogoxijs, ‘attention,’ ‘caution.’ Ecclus. Prol. :
mapakexAnobe per’ edvoias kal mpocoxys Ti avayveow to-
cicbau. Comp. Rom. ix. 22.

Kat Siécews. ‘ And indulgence.’ Aéeats, ‘ discharge,’
‘letting through.’ These two words are omitted by A,
some cursives, and Vulg. Atécews is owed to 8. The
usual reading is kat denoews, which is supposed to be
explained by such passages as Is. Ixy. 2: ‘I have
spread out My hands all the day unto a rebellious
people.’ Rom. x. 21; Prov. i. 24. But it seems
unsuitable to God’s dealings with the abominable
Canaanites. The other reading, cat dcwcas, probably
is owed to the Sin. dcews: it certainly cannot have
been the original expression, as it is quite foreign to
the intention of the passage. The Eng. version leaves
the word untranslated. It is omitted in Compl.

21. "AxpiBelas, ‘carefulness,’ ‘circumspection,’ opp.
to the rashness and partiality of men’s judgments.

“Opxous kat ouvOjxas. Comp. xviii. 22. Deut. vii.
8; Gal. iii. 16. ‘Juramenta et conventiones,’ Vulg.
‘ Juramentum’ is a post-classical word=‘ jusjurandum,’
found xviii. 6, 22; Hab. iii. 9.

*Ayad. Frocyécewy, Comp. Eph. ii. 12: trav dia-
Onxav ris émayyedias, and 2 Pet.i. 4. Wahl renders;
‘Foedera cum promissionibus eximiis juncta.’

22. MaSeduv . .. paotyots. ‘Chastening,’ as
children. ,. .‘ Thou scourgest,’ as slaves. The two

words occur Prov. iii. 12: dv yap dyaw& Kupios madever

[eréyxer V.], pacrryot d¢ mavra vidy by mapadéxera, quoted

THE BOOK OF WISDOM.

SEY Cee ne 5 ye ae i oe =)
eid TE = —_ (ae Ree SO een .
4 - fod tee ey

[xIL 20— —

Heb. xii. 6. Comp. ch. xvi. 16; Ps, xxxi. 10: modal —
ai paorcyes Tod Gpaptwdod, rov 8€ eAmifovra ent Kupwoy
€deos KuKAacet,

Mepipy. xpivovres. ‘When judging others we
should think earnestly on Thy goodness.’ Comp. 8.
Matt. xviii: 33.

Kpivdpevor, sc. id ood,

23. “Oey (Acts xxvi. 19; Heb. iii. 1), ¢.¢. because
God punished His enemies with more rigour than the
Israelites. The author here and in the following
verses speaks of the Egyptians. This is plain from
his allusions to their being punished by the objects of
their worship, which is not recorded of the Canaanites.
Ch. xi. 15, 16; xvi. 1.

Tods év dbp. £. B. aSikous. ‘Whereas men have
lived dissolutely and unrighteously’ (dikes), Eng. :
This is very inadequate. ‘The unrighteous who per- __
sisted in folly of life,’ or, ‘a foolish life,’ folly being
sin, as i. 3. Comp. Rom, i. 21.

Bdehuypdtwy, ‘abominations,’ ¢.¢. objects of idol-
atrous worship. So continually in Sept. LEcclus.
xlix. 2; 1 Kings xi. 6; Is. ii. 8, 20. All the Plagues
were directed against the idols of Egypt. ‘Against all
the gods (Geis) of Egypt I will execute judgment,’ Ex.
xii. 12. Thus the Nile, the sacred river, was turned
to blood; the murrain on cattle discredited the wor-
ship of Apis; frogs, flies, etc., which they adored,
became means of punishment; the sun-god himself
had no power to shield them from the darkness.

24, Tav mAdvns 68. paxp. éwd. ‘ In erroris via diu-
tius erraverunt,’ Vulg. Better, as Grimm and Gutb. :
‘They wandered further than the ways of error,
hyperbolically =‘ they went beyond the usual limits, .
‘were sunk in the grossest depths of error.’ ‘

@cods Swodk. ‘In that they held as gods even a
creatures which their enemies despised as being worth- 7
less,’ e.g. frogs, crocodiles, serpents, xi.15; Ley. xi. ;
41-43; Rom. i. 23.

“Atupa, ‘supervacua,’ Vulg., as xi. 16.

Aixny, ‘after the manner of ;’ dm. Aey. in Greek {
Scriptures, Grimm. 5

ey ee Te, Rete

=x. 1]

Weucbévres. Vulg.: ‘viventes.’ There is no vari-

ation in the Greek MSS. Reusch suggests ‘ errantes.’

25. Nawoiv... éumarypov ... maryviors, ver. 26, a play
of words. ‘Cum pueris pueriliter lusisti,’ Gr. The
mocking judgments were the earlier and lighter Plagues.

26. Naryviois émitipyjoews. ‘ Play-games of punish-
ment.’ Eng.: ‘Correction wherein He dallied with
them. Churton: ‘Sportive likenesses of rebuke.’
So Philo, Vit. Mos. i. 38 (II. p. 114): ra mapd8oga
ravra kai mapdAoya Gcod raiynd ciow. Vulg.: ‘ Ludibriis
et increpationibus.’ Or, as some MSS. have, ‘incre-
pationis.’ The word ‘increpatio’ is am. Aey. in Vulg.
See on vi. 18.

Netpdcouow. The author makes a general state-
ment, or else speaks as though he were waiting with
his forefathers for the final exhibition of the ‘judgment
worthy of God, i.¢. the death of the firstborn, and
the destruction of the host in the Red Sea.

27. The Eng. version is very confused. The Vulg.
is not much better. The passage may be thus trans-
lated: ‘For in the things, at suffering from which

COMMENTARY.

So ee, le a A - Fok ica

pe

they were distressed, yea, in these same things, awe
they deemed to be gods, they saw, when they were)
punished thereby, Him whom before they had refused
to know, and acknowledged Him as the true God. o

They saw God’s hand in what happened to them § XY y

through the creatures which they worshipped, xi. 13.
Churton paraphrases: ‘For the vexation which they
felt at these petty chastisements which befel them
through their gods, constrained them to acknowledge
the true God whom they once denied.’

*Hpvodvro. See Ex. v. 2. See on xvi. 16.

Ocdv GdnOq. Ex. villi. 8 ; ix. 27; x. 16.

Aw, because, though they were forced to recognise
the Lord, yet they did not let the knowledge influence
their actions. Ex. xiv. 5-9.

Téppa tis Kkaradixys.
the severest, condemnation.’

‘The extreme point of,
Eurip. Suppl. 369:

émt réppa kal TO mA€ov euav Kakar.

Comp. 1 Thess. ii. 16: ‘ The wrath is come upon them
to the uttermost (cis rédos).’

CHAPTER XIII.

Cuaprers XIII, XIV. Tue Oricrn, GrowrH, anp Errects oF IDOLATRY, THE OPPOSITE OF WISDOM.

XIII. 1-9. Idolatry begins with the worship of
nature.

1. Here commences a digression on the folly of
idolatry in general, the subject springing naturally
from the remarks at the end of ch. xii. Comp. Philo,
De Monarch. i. 1-3 (II. pp. 213, 217).

Mdravot pev, answered by radaimwpo: dé, ver. 10.
Understand joav. For pdraws and paradérns, applied
- to idolaters, see 2 Kings xvii. 15; Rom. i. 21 ; Eph.
iv. 17. So the heathen are called, 3 Macc. vi. 11,
pararéppoves.

¢ice. (om. by Vulg. and some other versions),
here, ‘ the intellectual nature.’

Kat éx 7. dpwp. dy., sc. of, ‘and who from the,’ etc.
For the sentiment comp. S. Paul’s speech to the people
of Lystra, Acts xiv. 15-17, and Rom. i. 20. 8. Clem.
ad Cor. lx. 1: od ry dévaov Tod Kdopov cicraow du ray
évepyoupevav ehaveporoingas ... 6 ayabds ev Trois dpwpevos
kal motos év rois merobdow eri oé. ‘De his quae vi-
dentur,’ Vulg. For ‘de’=‘ex’ comp. 1 Mace. xiii. 47 ;
S. Matt. iii. 9; 8. Luke i. 71, Vulg.

Tav dvra. ‘The incommunicable name of God.’
Ex. ili. 14: "Ey eipe dé dv... “O*Qv dméoradké pe mpos tas,
Comp. Rev. i. 4,8. Among the Egyptians the worship
of the tutelary deity of the Nile was conspicuous.
The annual festival called Niloa was celebrated with

Aa2

180

the utmost solemnity about the time of the summer
solstice, when the river began to rise. See Wilkinson,
Anc. Egyptians, iii. 369 ff. (ed. 1878).

EiSévar Gcdv, 2 Thess. i. 8.

Mpoccyévres, ‘ by heeding,’ ‘attending to.’

Texvimy. Hebr. xi. ro.

2. The objects of worship here mentioned are what
S. Paul calls, Gal. iv. 3, 9: 1d crotxeia rod xdopov.
Comp. Philo, De Decalog. 12 (II. p. 189): mAdvos ris od
puxpds Td mAcioroy Tév avOparwv yévos Katérxnke, Tept mpdy-
paros Sep 4 pdvov i) pddwora fv eixds amdavécraroy rais
éxdotav diavoias évidpicba, "ExreBevdxacr yap of pev ras
téscapas apxas, yijv Kat Udwp Kal dépa Kal mip of dé FAvoy
kal cednvny, Kai rods GAdovs mAaviras Kal dmdaveis dorépas*
Plat. Cratyl. xvi. p. 397:

aivorrai pot of mparo tay avOporey ray rept rv ‘Ed\dda

of S€ rov cupmdvra kdéopov.

TovTous pdvous Tors Oeods iyyeiaOat, ovomep viv moddol Tay
BapBdpwr, WAvov Kal oeAnvny Kal yqv Kal dotpa Kal ovpavdy,
Herod. (I. 131) says of the Persians: 6vover jdig re Kat
ceaAnvy Kal yj Kai mupt Kal Udare Kal dvépourt, TovTowe pev
8) povvorcr Obover dpxjdev. Op. 1 Cor. viii. 5.

Nip. The worship of fire prevailed among the
Persians and Chaldeans. The Greek god Hephaestus
was adored chiefly as the patron of arts and manu-
factures. The earliest form of idolatry seems to have
been the worship of Nature.

Nveipa. ‘Wind, as Aeolus. The Egyptians too
worshipped the winds as connected with the annual
overflow of the Nile ; so did the Persians, Her. i. 131;
vii. 191. See above.

Taxwov dépa, ‘ the rapid air,’ like Spenser’s, ‘The
flitting skies,’ referring probably to the atmosphere,
personified in Zeus and Hera,

Kix. dotpwv. See Deut. iv. 19; xvii. 3.

Biatoy GSwp. ‘Forceful water,’ worshipped by the
Persians, as by the Greeks under the names of Po-
seidon (évociy@wv), Oceanus, etc. So the Egyptians
worshipped the Nile.

woripas ovp. The sun and moon, as Gen. i. 16:
rods dio pworipas rods peyddovs. Comp. Job xxxi. 26—
28; Ecclus. xliii. 7. The Egyptians worshipped the

THE, BOOK OF WISDOM.

sun at Heliopolis (Beth-shemesh, Jer. xliii. 13) under
the name of Osiris, and the moon under that of Isis,
Comp. Warburton, Div. Legat. bk. iv. § 5. The
Egyptian word for sun is Ra, and the royal name
which we call Pharaoh is really Phrah, that is, Ra
with the definite article Pi prefixed. Wilkinson, Ane.
Egypt. IIT. 44 (ed. 1878).

Nputdveis, in app. with Geovs, as in Eng. and Vulg,
So Pindar, Pyth. vi. 24, speaks of Kpovidns as

Bapudérav oreporay kepavvdy te mpvravw.

8. Ti xaddovG. It is rather the grandeur of the

powers of nature than their beauty which influenced — =

the Hebrew mind. But see Ecclus. xliii. 9, 11. So
Tov Kdddovus yeveordpyns below seems to be a notion more
consonant with Greek feeling than Hebrew.

Tatra Reusch thinks is an interpolation, but there
is sufficient authority for it. §. Cypr. has: ‘Quorum
si propter speciem hoc aestimaverunt,’ Ep. ad Fortun. 1.

Tovrwv is best taken with decmdérms, as in ver. 9.
Comp. 6 xaracxevdcas aira, ver. 4. The Vulg. translates
it twice: ‘Quanto his dominator eorum speciosior est.’
8. Proclus: 8» yap 6 vépos knpirres Snpsoupydy, rodrov
bys Sia Trav Kricpdtwv morodra, Orat. II. de Incarn.
(Gall. IX. p. 623).

Feveowdpyys, dm. Aey. in Sept. and unknown in older
writings. Euseb. De Laud. Const. (p. 640, Migne):
Geds b€ 6 eréxetva Adyou yeveotdpyns. Epiph. Ady. Haer.
II. ii. 52 (II. p. 273, Migne). The word yevdpyns is
used in classical Greek for ‘the founder of a family.’
Comp. yeveovoupyds, ver. 5.

4. Ei Sé.. éxmdayérvtes, sc. cobs iedd,

For the sentiment in vers. 3, 4, Grimm’ compares
Lactant. Instit. IT. 3, 5: ‘Qui quum Dei opera mira-
rentur ... earum rerum obstupefacti et ipsius Artificis
obliti, quem videre non poterant, ejus opera venerari
et colere coeperunt, nec unquam intelligere quiverunt,
quanto major quantoque mirabilior, qui illa fecit ex
nihilo, See a fine passage in 8. Aug., Serm. Lxviii, on
this subject, partly quoted below on ver. 9.

5. Meyé6. xal xaddovijs seems the best reading, the

v aitd.

-XuIL. 10.]

cat having dropped out in some MSS. owing to the
commencement of the next word. Thus péyefos refers
to divapw and évépyeay, ver. 4, xaddov} to ver. 3. Euseb.
in Ps. xviii. 2 (p. 71, Ben.) has ék yap peyéovs rat
xaddovgs. So in Ps. Ixy. 2 (p. 326, Ben.), and in Ps.
xci. 5 (p. 610, Ben.). 8, Athan.: é« peyé@ous ai xad-
ovis kruzpdrav dvaddyos 6 yeverroupyos Ocwpeira. Contr.
Gent. 44 (I. p. 43, Ben.). Thus in Or. ii. cont. Arian.
32 (I. p. 500, Ben.), Comp. Pseud.-Athan. contr. Ar.
13 (IL. p. 210, Ben.): eee ody nai oé &k tis Tay orot-
xelov evapérou cupmnteas dvadoyicacba tiv Snpovpyov dva-
Aéyos, Kal cavrod exryvapova yevéoba, Gre didiov Ocod
Teyxdve Epyov 6 xécpos, ov xriotas b€ hicews, py Suvaperns
émapxéoat Tocaira Spay.

Kriopdtwv. The Vulg. reads cat ericp., as Ald. and
Compl., ‘A magnitudine. enim speciei et creaturae.’
But most of the Fathers who cite the passage omit xai.
Thus 8. Greg. M. i. 817: ‘ Per magnitudinem enim crea-
turae et speciem potest intelligibiliter creator videri.
Tod peyébovs ris KadNovys trav xriopdrev, Pseudo-Bas.
Comm. in Is. 161. cap. v. (L. p. 695, Ben.). See Reusch.

*Avahéyws, ‘proportionably,’ Eng. ‘ Cognoscibi-
liter,’ Vulg. ‘Consequenter,’ Hil. de Trin. i. p. 770.
‘ By comparing the creature with the Creator, as far as
the ratio between finite and infinite will allow,’ Arn.
Comp. Rom. i. 20; Actsxiv.17. The Vulg. word ‘cog-
noscibiliter’ is unknown. Comp. the adverbs, ‘ duriter,’

' v. 23; ‘infirmiter,’ iv. 4; ‘sinceriter,’ Tob. iii. 5; ‘ig-

noranter,’ Ecclus, xiv. 7; ‘sufficienter,’ Nah. ii. 12.
6. ‘But yet,’ ¢.e. ‘though they might have known
God by His works.’

"Ent rovrows, masc. ‘In the case of these,’ the
worshippers of the heavenly bodies; the same as aro}
just after.

’Ohtyn, ‘minor,’ Vulg. ‘Little blame,’ in com-
parison with the fault of those who worship idols.

Kai yap, ‘etenim,’ ‘for truly they perhaps (rdya)
err while they seek after God and have the will to find

Him.’ Acts xvii. 27: ‘That they should seek ({nreiv)

the Lord, if haply they might feel after Him, and find
Him (cipour),’

COMMENTARY. 181

7. “Avaotpepopevor, like Lat. ‘versari;’ ‘being occu-
pied, conversant with,’ referring rather to practical
affairs of life than to philosophical speculations.

Tq Sper, omitted by Vulg., ‘ persuasum habent.’
Sabat.: ‘persuadentur aspectu.’ ‘Let themselves be
influenced by, or trust to, the appearance.’

Ta Brerdpeva. Comp. Heb. xi. 3.

8. Médw S€. ‘On the other hand, xvi. 23; 1 Cor.
xii. 21.

Adrol, the same persons as those before spoken of.

OU. . cuyyvwotoi=dvaroddynro, Rom. i. 20, 21, g.v.

9. “Wa Suv., after rocotroy. ‘Knew so much as to he
able to.’ For va = én cp. 8. Matt. xx. 33.

EroxdcacGa: tov aiéva. ‘To make guesses about,’
‘to criticize.’ Always with gen. in classical Greek ; but
with acc. Deut. xix. 3; Ecclus. ix.14, Vat. It is here
parallel with d:epevraor, ver. 7. See 1 Cor. i. 19-21.

S. Aug. has a beautiful comment on this passage
(Serm. Ixviii. ed. Ben.), which ends thus: ‘Optime
itaque et rectissime accusati sunt, qui potuerunt in-
vestigare numeros siderum, intervalla temporum, de-
fectum luminum cognoscere et praedicere: recte accu-

sati sunt, quoniam a quo ista facta et ordinata sunt, -

non inyenerunt, quia quaerere neglexerunt. Tu autem
non valde cura, si gyros siderum et caelestium terreno-
rumve corporum numeros ignores. Vide pulchritudinem
mundi et lauda concilium Creatoris. Vide quod fecit,
ama qui fecit : tene hoc maxime. Ama qui fecit: quia
et te ipsum amatorem suum ad imaginem suam fecit.’
Aiéy represents ‘the world,’ properly in its time-

not its space-aspect. It is so used xiv. 6, and in
N. T., Matt. xiii. 39; xxviii. 20; Heb. i. 2; xi. 3;
1 Cor. ii. 7. Comp. Eccl. iii. 11. So Lat. ‘saeculum,’
e.g. 4 Esdr. vi. 55: ‘Propter nos creasti saeculum,’ and
ver. 59: ‘Si propter nos creatum est saeculum, quare
non haereditatem possidemus cum saeculo? Grimm.
See notes on chs, iv. 2, and xviii, 4; and compare Dr.
T. Lewis, Six Days of Creation, ch. xxvii; also Burton,
Bampt. Lect. iv. p. 111, and note 49 (ed. 1829).

10-XIV. 13. The worship of idols or images.

10. Tadain. 82, sc. otro: foray.

182 THE BOOK

"Ev vexpots. ‘Inter mortuos,’ Vulg. ‘In dead
things, Eng. The latter seems preferable. Comp.
ver. 18, and xy. 17: ‘He worketh a dead thing (vexpdv)
with wicked hands.’ There are many similar passages
in O. T. e.g. Deut. iv. 28; Is, xl. 18-20; xliv. 9-20,
etc.; Ep. of Jeremy, 4 ff.

Oirwes, ‘in that they.’

"Eppedernpa, ‘an exercise’ of art. The word occurs
in Anth. Pal. vi. 83. It is in apposition with xpvady kai
dpyvpov. Comp. Acts xvii. 29: ‘We ought not to think
that the Godhead is like unto gold, or silver, or stone,
graven by art (xapdypari réxvys) and man’s device.’

Ai®. dxpyot., like the shapeless block of stone
worshipped in Diana’s Temple at Ephesus (Acts xix.
35), or the dpxaiov Bpéras of Athena at Athens (Eurip.
Iph. Taur. 977), both of which are said to have fallen
from Zeus, their antiquity and unknown origin invest-
ing them with mystery.

ll. Et 8é. The apodosis is in ver. 13, dretxacev airé,
The whole description is similar to, and in parts identical
with, Is. xl. 20; xliv. 13-20; Jer. x; and Bar. vi.
Ep. Jer. The comm. compare Hor. Sat. I. viii. 1:

‘Olim truncus eram ficulnus, inutile lignum,
Quum faber incertus scamnum faceretne Priapum,
Maluit esse deum.’

Eéxivnrov. ‘Meet for the purpose, Eng. ‘Rec-
tum,’ Vulg. ‘Easy to handle.’

*Exnpioas, ‘having sawed out’ from the rest of the
trees.

Eis typ. Lwfjs. Comp. pos innp. par, xv. 7.

12. *Everjobn, ‘fills himself.’ Vulg. omits the
word. Is. xliv. 16. It is implied that the idol-maker
first satisfies his own hunger before thinking of turning
the refuse to account.

18. °E€ adtGy, sc. do8dnpdrov,
refuse.’

‘The refuse of the

“OLors cupmep. ‘ Grown thick with knots.’

"Ev émpeheia dpyias. ‘In the industry of idle-
ness ;’ such industry as a man uses when he is enjoying
his leisure ; a sarcastic expression, which is lost in the

4 SS ae e A RT oe PaO oe LM

OF WISDOM. [xu 11=
reading ¢pyacias, found in A. and some Paris MSS.
Vulg., ‘per vacuitatem suam.’ ‘ Vacuitas,’ in the sense
of ‘idleness,’ ‘ leisure,’ is very uncommon.

*Epreipia dvécews. ‘ With the skill of negligence,”
‘such skill as carelessness gives.’ The common reading
is ovvéceas, ‘Skill of his understanding,’ Eng. ‘Per
scientiam suae artis, Vulg. But A. S., Ven., and V.
prim. man., read dvécews, which I have adopted as the
harder reading, and more likely to have been changed
by scribes, and also as making a parallel with ered.
dpyias. Thus Polyb. i. 66: 8: woddod xpdvov rerevydres
dvégews kal oxodjjs.

*Atreixacev. Here begins the apodosis to ¢ 8, ver.
tr. So Grimm.

14, Evredei, ‘cheap,’ ‘vile, ch. x. 4; xi. 1g. Vulg.
omits it.

Mite, ‘ochre,’ or ‘red lead,’ ‘minium.’ Comp.
Jer, xxii. 14 ; Ezek. xxiii.14. Pliny, Hist. Nat. xxxv.
45 (see also H. N. xxxiii. 36), speaks of the statue of
Jupiter being coloured red on festal days. Other gods
were thus adorned. Virgil, Ecl. x. 26 (where see
Conington) :

‘Pan deus Arcadiae venit, quem vidimus ipsi
Sanguineis ebuli bacis minioque rubentem,’

15. Oixnpa, ‘a shrine,’ probably a niche in the wall.

*Aopadtodpevos, (S. Matt. xxvii. 65). Comp. Isai.

xli. 7: ‘He fastened it with nails, that it should not
be moved ;’ xl. 19; Jer. x. 4; Ep. of Jer. 27.

16. “Iva pév, answered by wep dé, ver. 17. The help-
lessness of the image being contrasted with the de-
mands made upon it.

17. Tdépov. Tdyor, like Lat. ‘nuptiae,’ is used for ‘mar-
riage,’ but nowhere for ‘a wife.’ The Vulg. alters the
order of the words and inserts ‘ inquirit, making a new
This has no support from
MSS. The well-balanced parallelism of vers. 17-19 is
very remarkable. Arn. compares it to the passage
of S. Paul, 2 Cor. vi. 8-10. See also Jer. ii. 26-28.
These private household gods, like the Roman Lares
and Penates, seem to have been used among the

sentence at ovx aloyxiverat.

-xIVv. 3.]

Hebrews in lax times. See the case of Laban’s images,
Gen. xxxi. 30, 34, and the Teraphim, Judg. xvii. 3-5 ;
xviii. 17-20; 1 Sam, xix. 13, 16.

18. Td vexp. and rd dep. best coincide with 1d
doGevées and rd dvvap. The Vulg. seems to use the
mase, throughout.

*Areipétartov, ‘inutilem,’ Vulg. ‘That which hath
least means to help,’ Eng. The marg. rendering is
better, ‘That hath no experience at all, é. ¢. ‘ignorant
of the means of helping.’

Bdce, ‘foot.’ So modév Bdos, Eur. Hec. 837.
See Ps. exv. 7: ‘Feet have they, but they walk not.’

19. Mopiopod, xiv. 2; 1 Tim. vi. 6; Diod. iii. 4.

*Epyacias, ‘de operando,’ Vulg. ‘ Getting,’ Eng.
* The word may mean either ‘daily labour,’ or ‘trade,
what we call ‘ business.’

Xeipav émtuxias, ‘good success of hands.’ Polyb.
I. vi. 4. Vulg.: ‘De omnium rerum eventu,’ where

FS a eee ee ee ee

COMMENTARY.

183

the translator must either have read wep) mdvrav éncr.,
or written ‘de manuum eventu.’ Reusch.

Té dSpavéctarov. ‘ Petit ab eo qui in omnibus est
inutilis, Vulg., followed by Eng., ‘ Asketh ability to do
of him that is most unable to do anything.” It is:
‘that which is most feeble with its hands.’

Ev8pdvera, dx. dey., derived from dpaivw, a desi-
derative verb=8paceiw. Vulg. omits the word al-
together. Reusch suggests that ‘in omnibus’ is a
clerical error for ‘in manibus,’ rais yepoiv. Hooker,
Eccl. Pol. I. viii. 11, thus expresses these verses: ‘ He
is not ashamed to speak unto that which hath no life,
he calleth on him that is weak for health, he prayeth
for life unto him which is dead, of him which hath no
experience he requireth help, for his journey he sueth
to him which is not able to go, for gains and work and
success in his affairs he seeketh furtherance of him that
hath no manner of power.’

CHAPTER XIV.

1. Eré\\ecbar mdodv, ‘to prepare for, undertake a

voyage.” 2 Macc. v. 1: ry Seurépay epodov 6 ’Avrioxos
éoreikaro. Sophocles uses the active, Phil. 911: rév
mAovy oreheiv.

Motov. The other reading, éiAov, is perhaps owed
to a scribe who wished to make the antithesis neater.

"EmBodrar. Comp. Jonah i. 5: xat epoSnOnoay of
vautikol, kal dveSénaay exaoros mpds roy Ody airod, Prob-
ably the Pataeci, the tutelary deities of the Phoenicians,
are referred to. See Herod. iii: 37, and Bihr’s note.
Comp. Acts xxviii. 11. "EOos yap mas del éy rais "Anef-
avdpéov pddiora vavol, mpds ye tis mpwpys Seka re kal
_ebadvupa, ypapas elvat rowdras (sc. Avooxotpous), 8. Cyr.
Al. in Cat. Act. 7.c. These insignia were sometimes
of costly material, as gold and ivory ; they were at the
prow of the ship ; the tutelary deity (‘tutela’ among
the Romans) was usually at the stern, though some-
times one image served both purposes. See Kuinoel

in Act. 1. c.; Wilkinson, Anc. Egyptians, vol. i. ch. iii.
p. 276, ed. 1878, and the woodcut, vol. ii. p. 209.

2. *Exeivo, i.e. ‘the ship.’ This is made of better
materials, and with greater skill than the idols.

Zopia, ‘man’s natural sagacity.’ The reading
texviris copia is not so probable; but « and 7 are often
interchanged in MSS. Clem. Al., Strom. vi. 11 (p. 786,
Pott.), quotes formally as 1d apis tod Zodoudvros eipy-
pévoy" rexviris b€ copia.

8. AvaxuBepva, ‘ directeth it,’ the ship. Many Lat.
MSS. insert ‘ omnia,’ but there is no authority for this
in the original. KuSepyjrns (‘ gubernator ’) is a ‘steers-
man.’ Comp. ver. 6. 8. Chrys. Hom. in Gen. xi. (t. iv.
p. 83, Ben.): of8¢ yap 6 KuBepynrns, more det xabednioa
Td moiov, Kal éx Tod Ampévos exBadeiv, kal ra mweAdyn Tep-
awdoacOa, Kal odd padktota mapa tovTras eorw Wey
Ty civery, fy 7 TOU Geod codia évarebero tH avOparivy
pice, ov8 yap otrws of ras Newpdpous diarpéxorres toace

184

pera dxpiBelas ras arparovs, &s obro ot ev Tots Udacr pera
doadeias thy mopelav rowidvrat.
copern thy brepBdddAoveay trod Oeod codiay Edeyev’ 6 Sovs
év Oadaoon dddv Kt,

Mpdvora (xvii. 2). God’s providential care watches
over those engaged in their lawful calling, so that they
can cross the sea in ships; but idolaters have no such
assurance. Lpdvoa is used by Herod., Plat., and others
for ‘Divine Providence.’ Thus Her. iii, 108:
ks Tov Ociov 7) mpovoin, Somep kal oixds, ott eovca copy.
Plato speaks frequently of @cod or Ocdv mpdvoia, ¢.g.
Timae. pp. 30, 44, and De Leg. x. Xenophon uses
the word absolutely for Divine Providence (Mem. I.
iv. 6), where he introduces Socrates asserting that the
eyelid in its wonderful contrivance is plainly zpovoias
épyov. It does not occur in this sense in the canonical.
Scriptures. We have, however, in 3 Mace. iv. 21:

tovto dé fv evépyea tis tod BonOodvros Tois “Iovdaios &&

8d Kai 9 Tpady éxmdno-

kai

ovpavod mpovotas dvuxjrov: and 4 Mace. ix. 24: 4 dtkaia
Philo, de Mund. Op. 2 (I.
Pp. 2): bv (rov kdcpov) of acxovres ws eativ ayévntos AeAT-

kal mdrpios nuav mpdvora,

6act rd Spediparatoy Kal dvayxaéraroy trav els edoéBecav
yxdvtwy trotepyspevot, tiv mpdvoay, Philo wrote three
treatises on Providence, which are mentioned by
Euseb. Hist. Eccl. ii. 18, but are extant only in an
Armenian version, rendered into Latin by Aucher
(Opp. vol. viii, Richter), Comp. Jos. Bell. Jud. III.
viii. 7; Clem. Rom. Ep. I. ad Cor. xxiv. 5: 4 peya-
Aewdtns Ths mpovoias rod Seondérov. To found a charge
of Platonism against the author of Wisdom from the
use of the term Providence, as some have done, is
quite unwarranted. In all such cases we should rather
admire the skill with which the writer employs the
terms of heathen philosophy to convey scriptural ideas.
In the present instance, the expression is parallel with
that in the Collect for the Eighth Sund. after Trin. :
‘O God, whose never-failing Providence ordereth all
things both in heaven and earth.’

“On. The special Providence of God was shown
in the passage of the Red Sea by the Israelites. Ex.
xiv, 22. Comp. Ps. Ixxvi. 20, and evi. 23-30, Sept.

THE BOOK OF WISDOM.

ge fe he ee ee er

4. "lva xév. The construction is elliptical, = ta ris
ériBj, kav dvev réxvns tis } or émy87. The various read-
ings have sprung from the construction not being
understood. The Vulg., as some Gr. MSS., omits ta;
so Eng. The idea is that a man may trust in God’s
protection even though, like Noah (ver. 6), he put to
sea knowing nothing of navigation.

Téxyms, ‘the art of managing a ship.’ Some Lat.
MSS., by a clerical error, give ‘sine rate’ instead of
‘sine arte ;’ and the commentators thereupon expound
réxms as ‘a work of art,’ =‘a ship.’ Thus Houbig, and
Strigel.

"Em By, ‘went on board.’ Acts xxi. 2. Vulg.:
‘adeat mare.’

5. “Apya.... €pya, a play on the words. God wills
that men should employ the faculties which He gives
them, and use the products of sea and land which He
has provided for them.

Exedia, ‘a raft, or light boat.’ Prop. something
hastily put together. Eng.: ‘ weak vessel.’

AveodOnoav. The aorist seems to be used with
some reference to the example given in the next verse,
=‘ are saved,’ generally, and ‘ were saved’ on the parti-
cular occasion alluded to.

6. *Apxijs, gen. of time. ‘In the beginning. Used
with a preposition in Attic. ,

Tydvtwv, the ringleaders of the sinful race. Gen.
vi. 4, 17. Comp. 3 Mace. ii. 4: od rods eumporbev
G8ixiay momoavras, év ols kat Viyarres joav paopp cat Opdoes
merrobdres, SiepOepas, emayayoy avrois dpuérpyrov dap,
Kceclus. xvi. 7; Bar. iii. 26-28.

‘The hope of the world,’ Noah and his family,
and the creatures with him. So Virg. Aen. xii. 168:
‘Ascanius, magnae spes altera Romae.’ Gutb, Comp.
2 Pet. ii. 5.

Aiéu. The article is added in §., as xviii. 4,
But it is used without the art., as kéopos, vi. 243 X. I.
‘The world.’ See on xiii. 9.

Enéppa yev. ‘The seed of a new generation.’
Gen. ix. 1, 7.

7. Some (eg. Griitz, Gesch. der Jud. iii. 495)

“exiv. 11]

have supposed this verse to be an interpolation by a
Christian hand ; but there is no reason for this notion.
_ The Fathers have, as was natural, accommodated this
passage to the idea of the cross of Christ, but the
author manifestly is referring only to the material of
which the ark was made ; and this leads him back to
his subject, viz. idols of wood, ver. 8. For the-appli-
cation of the term ‘blessed’ to material things comp.
1 Tim. iv. 4. As examples of the way in which the
Fathers have treated this passage, take the following :
8. Ambr., Serm. viii. in Ps. exviii (p. 455), renders the
words thus: ‘Benedictum lignum quod fit per justi-
tiam, maledictum autem lignum quod fit per manus
hominum,’ and then proceeds: ‘superius ad crucem
Domini retulit, posterius ad errorem gentilium qui ligna
venerantur. Justitia autem quae est crucis, nisi quod
adscendens illud patibulum Dominus Jesus Christus,
-peccatorum nostrorum chirographum crucifixit, et. to-
tius orbis peccatum suo errore mundavit ? §S. German.
Orat. i. (XCVIII. p. 237, Migne): «idoylas yap, ddd’ ob
xardpas Spyavoy 6 aravpds* ered) eddoyetrar Eddoy, kara Tov
elndvra, 8¢ 05 yiverar catnpia. Pseudo-Chrys. De Ador.
Crue. (II. p. 823, Ben.): dre 8€ ce8dopros kat mpookuntis
6 rod Xpiorod oravpds kal 6 rimos abrod, kal rodro of mpo-
Pijras BBdoxovar , . . kai 6 Lohopay Aéyer, EdAoyeire Eidov 8°
od yiverat Sixatcocivn, The Homilies say quaintly: ‘He
praiseth the tree whereof the gibbet is made, as happy
_ in comparison to the tree that an image or idol is
made of, even by these very words, “ Happy is the tree
wherethrough righteousness cometh” (meaning the
gibbet).’ Against Peril of Idol. pt. i. p. 162 (Oxf.
1844). 8S. Aug. De Civit. xv. 26: ‘Quod Noé ho-
mini justo... imperat Deus, ut arcam faciat, in qua
cum suis... liberaretur a diluvii vastitate, procul-
dubio figura est peregrinantis in hoe saeculo Civitatis
Dei, hoc est, Ecclesiae, quae fit salva per lignum, in
quo pependit Mediator Dei et hominum homo Christus
Jesus.’ :
Atxatoodyn, the carrying out of God’s will, whereby
the righteous was saved. Noah is called ‘a preacher
of righteousness,’ 2 Pet. ii. 5. Comp. Heb. xi. 7:

COMMENTARY.

185

‘heir of the righteousness which is by faith.’ Some
have thought that the reference in this verse is to Moses’
rod; but the context seems to direct us to the ark.

8. Td xetpor., sc. eidodov. It is a common name for
idols. Comp. Lev. xxvi.1; Is. ii. 18; xxi. 9. Oeois
xetporoujros, Judith viii. 18.

"Emxatdpatoy; sc. gor, iii. 13. Comp. Deut. vii.
25, 26 ; xxvii. 15.

‘He is cursed because he made it, and it (is
cursed) because, though it is corruptible, it is named
God.’ Rom. i. 23: #Adakav ri ddfav rod apOdprov Ccod
€v Gpotmpare eixdvos POaptod avOpamov x.t.d.

9. ’AcéBera = ‘his ungodly work.’ God’s hatred is
known by His punishments, ver. 11. He loves His
creatures (xi. 24, 25), but hates the sin in them. It
is shallow criticism that considers the sentiment in this
verse unscriptural. (See Bissell.) ‘Cursed be the man,’
says God, Deut, xxvii. 15, ‘ that maketh any graven or
molten image ;’ and He proclaims, ‘I will not justify
the wicked (rév doefj),’ ‘and by no means clear the
guilty, Exod. xxiii. 7; xxxiv. 7. There are many
passages in the Psalms to the same effect. Thus Ps.
v. 5: ‘Thou hatest all workers of iniquity.’ Comp.
Ecclus, xv. 20. is

10. Td mpaxev... TH Spdcavn. ‘The work... the
culprit.’ Is. ii. 18-21.

Il. ’Ev eiSddors. Idols are punished by being de-
stroyed, as symbols of devils (1 Cor. x. 20; Ps. xevi.
5) and leading men astray. Ex. xii. 12: ‘ Against all
the gods of Egypt I will execute judgment.’ Comp.
Numb. xxxiii. 4; 1 Sam. v. 3, 4; Is. xix. 1; xlvi. 1;
Jer. x. II.

*Emoxom), ‘visitation,’ ‘judgment,’ ‘ punishment,’
xix. 15. See on iii. 7. The author probably had in
mind Jer, x. 15: € Kaip@ émoxonijs airay arododvra,
Vulg. renders: ‘ In idolis nationum non erit respectus.’
There is no authority in Gr. MSS. for the insertion of
the negative, which seems to have been the act of some
scribe ignorant of the double use of ‘ respectus,’ ‘a
visitation,’ whether for reward or punishment.

*Ev xriopatt Geod, in the sphere of the creature of

Bb

186

God which is meant for His glory, idols, misusing and
perverting things otherwise harmless, became an abomi-
nation. The Vulg. translates: ‘Creaturae Dei in
odium factae sunt ;’ which Gutb. explains, ‘ creatures
of God, 7. e. idols, are become abominable.’

BSdhuypa, see on xii. 23.

XxdvBaha .. . wayiSa. So Josh. xxiii. 13; Ps.
Ixviii. 23; Rom. xi.9. See the warnings, Deut. vii.
25, 26; Exod. xxxiv. f2-14; 8. Matt. xiii. 41.

12. Mopvetas, ‘spiritual fornication, Eng., which
seems correct. Idolatry is often so called, e.g. Lev.
xvii. 7; Hos. ix. 1; Rev. xiv. 8; xvii. 2. So Philo,
De Migr. Abrah. 12 (I. p. 447): duqorépas 6 vépos ék-
KAnoias tepas dmeAndake, Thy pev GOeov, rH Odadiav kai aro-
kexoppévoy eipkas exkdnoratew* thy 5€ rodvOcov, TG Tov ék
mépyns Spoiws KwAvoas dkovew # A€yew. Geos pev yap 6
yovos, ToAvbcos Sé 6 ex mépyns, TUPAwTT@v mepl roy GAnOR
marépa, kat 81a Tovro moddovs avO évds yoveis alvrrdpevos.
As regards the reading in the text there is no varia-
tion in the MSS.; but while Euseb. (Praep. Ev. i. 9)
retains the text, Didym. reads rpéry ropveia, énivora
De Trin. iii. 16 (XXXIX. p. 865, Migne).

*Emivora, ‘ exquisitio ’ (not elsewhere in Vulg.), ‘the
imagining,’ parallel with evpeors.

Edpeots, ‘adinventio, Vulg. A late word occur-
ring Ecclus. xxxv. 12 and elsewhere. See on vi. 18.

0opa, ‘moral corruption’ (2 Pet. i. 4; ii. 19), or
‘ seduction.’

13. An’ dpxijs. It was not in the first age that
primitive man worshipped the creature, and even the
first false worshippers probably adored the heavenly
bodies without making images of them.

Eis tov aiava, ‘for ever,’ found in Plato, Axioch.
xX. p. 370: C: ra rod xdopov rabnpata mapamnéacba eis
tov aléva, where however Stalb. reads mpds rév ai. So
‘in aevum,’ Horat. Od. IV. xiv. 3. For the destruc-
tion of idols comp. Isai. ii. 18 ; Zech. xiii. 2.

14-21. The worship of deified man.

14. Kevodogia, ‘conceit,’ ‘vanity,’ ‘empty fancy.’
Vulg. (taking it as nom.) translates, ‘ supervacuitas,’
dr. dey. See on vii. 5. Kevodogia, translated, here and

eidddov,

Se Fe ae eS oe ne een

THE BOOK OF WISDOM.

Phil. ii. 3, ‘ vain-glory,’ occurs 4 Macc. ii. 15; viii. 19;
Polyb. iii. 81. 9; Philo, De Jos. 7 (I. p. 47).
Ptolemy Philometer is called god on his coins; and
Diod. Sic. i. go says: ‘ The Egyptians seem to worship

and honour their kings as if they were really gods’

Blunt. See note on ver. 17. :
Eiof ev, sc. ra eiSmda. A. and S. insert @dvaros

before cio7A6e from ii. 24.

shows that the subject is idols.

Eis rév xéopov is given by S. Athan., who quotes

vers, 12-21, Contr. Gent. xi. (I. p. 11, Ben.).

Ata toiro, because they were originated by the
vanity of men. ‘

*EmevonOy, ‘is destined, intended by God, with
an allusion to émivoa, ver. 12. The Eng. version,
‘Shall they come shortly to an end,’ is no translation
of the Greek.

15. "Adpw, ‘untimely,’. because his son was cut off

prematurely. Vulg.: ‘ acerbo,’ ‘ unlovely.’ Eurip. Ale.”

168: Gaveiv dépovs raidas. The author gives here (vers.
15, 16) one cause of the rise of idolatry, viz. inordinate
grief for a lost friend. An instance of this tendency is
seen in Cicero, who designed to raise a magnificent
temple in honour of his lost daughter Tullia. See
Epp. ad Att. xii. 35 ff. The insane love of Hadrian

Atréy in the next clause

for Antinous, which led the emperor to deify his -

-lost favourite, and erect temples in his honour, is well

known. Euseb. Hist. iv. 8.

‘Os Oedv, S. Athan. has ds Cévra, Con. Gent. xi.

Tois dwoxetpiots, ‘ those under his control.’

_TeXerds, ‘sacrificia,’ Vulg.,so Eng. Rather, ‘rites,’
‘ceremonies.’ Comp. ver.23. Mvoripia and rederas would
comprise all the services and initiations practised in
the Mysteries so celebrated both in Egypt and Greece.
8. Chrys. accounts for the origin of idolatry thus,
Hom. de Stat. i. 7: moddol Kat rodepous xatopbdcarres,
kai tpémaa ornoavres, kal médes olkoSopnoarres, Kal erepd
tTiva To.adra Tois Tére evepyernoavres, Oeoi mapa Tois modXois
For sons to
deify their fathers was more natural and agreeable to
human feeling. Thus Antiochus writes to Lysias,

Sit 3 Mina ge is 5 %
évonicOnoay, Kai vaois ériznOncav Kat Bapois.

. p. 486 ff., Eng. transl. ;

XIV. 20.]

2 Mace. xi. 23: ‘Since our father is translated unto
the gods,’

16. “Epuddx§. The Vulg. inserts ‘hic error,’ for
which there is no authority in the Greek MSS. The aor.
merely states the fact, the imperfect, €@pnoxevero, ex-
presses the continuance of the custom, which, from being
a family institution, became a public and political one.

*Emtayats. The word occurs xviii, 16; xix. 6;
rt Esdr. i. 16; 3 Mace. vii. 20; Polyb. xiii. 4. 3;
Diod. i. 70.

Phurrd. See on xv. 13.

17. Another cause of idolatry was the erection of the
statues of dreaded monarchs, such as the image on the
plain of Dura, probably a statue of Nebuchadnezzar
himself, Dan. iii. Some, who date this Book of Wisdom
very late, see here a reference to the deification of
Caligula and the attempted introduction of his statue
into the temple at Jerusalem, Joseph. Ant. xviii. 8.
But the statement is plainly general. See Prolegom.
p- 33- ‘Mauri,’ says S. Cypr., ‘manifeste reges colunt,
nec ullo velamento hoc nomen obtexunt,’ De Idol.
Vanit. The invocation of deified kings had early become
in Egypt an addition to the worship of the traditional
deities. Instances of apotheosis occuy in the times of
the ancient Pharaohs, and the Lagidae regularly pro-
vided for the payment of divine honours to their
predecessors. See Dillinger, The Gentile'and Jew, i.
Pusey, Daniel the Prophet, p.
440 and notes; Warburt. Div. Legat. it. § 4.. Hooker
quotes vers. 15, 16, Eccl. Pol. I. viii. 11.

"Ev dpe. ‘In palam, Vulg. For examples of pre-
positions before adverbs see note xvii. 13.

Thy opp. Sy dvatumwodpevor, ‘ representing the
distant face.’ ‘E longinquo figura eorum allata,’ Vulg.
This translation seems to mean that they copied a
picture of the king brought from far; but this is
unnecessary, 7éppwdev being used, like riv éxeiBev médepov
deipo iéovra, Demosth, Ol. i. p. 13. 17, ubi vide Schaef.
Syr.: ‘effigiem fecerunt eorum qui procul habita-
bant.’ For dvaruréw ep. xix. 6 (Compl.); Philo, De
Plant. 6 (I. p. 333); Plut. ii, 329 B (Paris, 1624).

' COMMENTARY.

"Eudora with efkova, ‘an express, manifest im ee
On the art of painting in Egypt see Wilkinson’s A seh C) oe
Egyptians, vol. ii. pp. 262-267, and pp. 287, 28

(new ed, 1878).

Kodaxedwor, pres. subj., implies continuance, The
aor. kodaxevowot, which some MSS. read, is not so suit-
able.

18. A third cause of idolatry was the beauty .of the
image.

Eis émitacw, ‘unto increase, intensity.’

Opyoxeias. Acts xxvi. 5. Vulg., ‘ad horum cul-
turam.’ Comp. Horat. Ep. I. xviii: 86: ‘cultura po-
tentis amici.’

Kal tods dyv., even those that knew not who was
represented by the image.

Npoetpéparo. Cp. Acts xviii. 27; Xen. Mem. I. iv. 1.

udotipia, ‘eximia diligentia,’ Vulg. ‘Singular
diligence,’ Eng. ‘The artist’s ambition to excel,’ ex-
plained in the next verse.

19. ‘O péy, the artist.

Tdéxa Grimm takes to mean ‘quickly,’ not ‘ per-
haps. The artist made all speed to execute the
work, The Vulg. omits the word. S. Athan., Contr.
Gent. 11 (p. 9), has ios instead of raya. Arab.: ‘for-
tassis.’ :

Té Kpatoévt, ‘the potentate.’ Vulg., ‘illi qui se
assumpsit.’ ‘Him that employed him,’ Douai. This
seems to be erroneous.

*EfeBidoaro, used all the efforts of his art to make
the likeness assume greater beauty. The verb is used
by Plutarch to express the elaboration of art, ra
Atovvaiov (wypapnpara trav Kodopwviwr, icxdv éxovra Kat
révoy, éxBeBracpévors Kai karardvors €orxe, Timol. 36.

20. Evxapi=‘the grace.’ The reading edyapés (A. C.)
is doubtful, as the adj. edxapis is not found, except per-
haps in Menander, ap. Walz. Rhett. Gr. vol. ix. p. 274,
5. Steph. Thesaur. sub voc. §. Athan. cont, Gent. 11
has edxape,

*EheAxdpevoy, ‘abducta, Vulg. MSS. ap. Sab.:
‘adducta.’

Mpd ddtyou. Comp. mpd pexpod, xv. 8.

Bb2

s?
oe
ee
uw =
ww =
aS

ge ee ee OES ae ee emer” Se eee eee ee
gee yg ee Sa Et a eer ee le Eee ret a
id A Fae ey

188

XéBacopa, ‘an object of worship. ‘Deum,’ Vulg.
Eng. Comp. ch. xv. 17; Bel and Drag. 27; 2 Thess.
ii. 4; Acts xvii. 23. So Philo, De Monarch. i. 3 (II. 216),
speaks of the employment of the arts of music, statuary,
and painting to win men to idolatry : od pyy adda kal
mAaotixhy Kai (wypapiay avvepyods tis dwarns mpooédaBov,
tva xpopdrar kal oxnpdrwy Kal movornrey eb SeSnprovpynpevats
iéas imdyovres rods Spdvras kai ras Hyepovidas alcbjces
byw Kat dxonv Sededoavres, THY péev aYixots etpoppias riy
8€ edhovia romtixj, cvvapmdcwot thy Wuyxnv a8eBaov Kat
avi8putoy ravrny dmepyatépevot,

21. Todro explained by ér: following.

Ta Biw eis EveSp. ‘A snare to the living,’ as x. 8.
Here again the Eng. translates, ‘the world.’ ‘Vitae
humanae deceptio, Vulg. ‘Fuit id mundo invidiosum,’
Arab. For évedpov cp. Numb. xxv. 20; Ecelus. viii.
11; Acts xxiii. 16.

Aouhetcavtes belongs properly to rupavvié:, but is
used by zeugma with ovpdopa also; ‘induced by
calamity or humouring a tyrant.’ The ‘calamity’ is
the death of a beloved child, ver. 15; the ‘tyranny’ is
that mentioned vers. 16-19. Vulg., ‘aut affectui, aut
regibus deservientes.’

Td dxowsdvytov Svopa. ‘The incommunicable name.’
Jehovah (as we read it) is meant by this term
among the Jews. Being used here in reference to
heathens it signifies merely God. (In later ecclesiastical
language dxowdyr. came to mean ‘excommunicated.’)
See Deut. vi. 4, 14,15; Isai. xlii. 8, which passages
show that the form of error intended is the distributing
of the attributes of God among a host of idol deities.
Thus 8S. Athan. Cont. Gent. 17: éed) yap ri trod Ocod
dxowdvyrtor, as eimev } Tpadi), mpoonyopiay kal ryshy Tois ovK
overt Oeois eomovdatov avabciva, Comp. 8, Aug. De
Civit. vii. 29, 30, of which two chapters the headings
are: ‘Quod omnia quae physiologi ad mundum partes-
que ipsius retulerunt, ad unum vere Deum referre debu-
erint. Qua pietate discernatur a creaturis Creator, ne pro
uno tot dii colantur, quot sunt opera unius auctoris.’

*Axowdy. Vulg., ‘incommunicabile.’ See-note on
b a

THE BOOK OF WISDOM.

[=v.

Nepidbecay, ‘conferred,’ ‘ bestowed.” Comp. 1 Cor.

xi. 23: Tovros tTysv mepiocorépay tepiribenev. Some

MSS. and S. Athan. Z. sup. cit, read mepié@eav, Alex-

andrian Greek affecting rather the 1 aor. in preference
to the second. : a)
22-31.- Effects of idolatry on morals and life.

22. "Ayvoias wohéuw. ‘War arising from ignorance,”

i.e. the strife with all goodness and virtue occasioned _
by the heathens’ ignorance of God. This is called: —

tocadra kaka directly afterwards, and further explained
in the following verses.
Eipyvny. This war and strife and deep unrest

they call peace, ‘saying, Peace, peace; when there is” o

no peace,’ Jer. vi. 14. Comp. Tacit. Agric. xxx: ‘ubi /

solitudinem faciunt, pacem appellant.’

_ 28. Texvoddvous ted., ‘rites in which children were s

offered in sacrifice.’

Texvop. is dx. Aey. See-on xi. 7. For such sacri-
fices see on xii. 5, and Warburt. Div. Leg. book ii. § 4,
notes CC, and DD; and book viii. ch. 2, note G, where

the whole subjects of infanticide and child-sacrifice are .

fully discussed. They were not confined to the

Canaanites. Classical readers will remember Iphigenia
and Polyxena, and the circumstances mentioned in
Her. vii. 114. By using the pres. dyovres and gvAdo-
gover the author does not necessarily imply (as Grimm.
supposes) that this practice obtained in his own time ;

but indeed it seems that in Carthage it existed till the

second century A.p. See Gutb. and the article on
‘Moloch’ in Smith’s Dict. of Bible.

"Eppavets egadd. Ocop. x., ‘frantic revels of strange — 4

customs.’ Eng. gives, ‘or ‘made revellings of strange
rites,’ where Arn. thinks ‘made’ a misprint for mad.
Vulg. translates strangely, ‘aut insaniae plenas vigilias
habentes.’ The allusion is to the orgies of Bacchus.
Comp. 2 Mace. vi. 4; Rom. xiii. 13. I. have printed
éddrXor, instead of é€ Grr, as giving a better sense.
So Field, Tischend., Apel, and Gutb. “EéaddAos occurs
3 Mace. iv. 4; 2 Sam. vi. 14; Esth. iii. 8; and else-
where.

.
e
ie
mae

For the shameful customs practised in the :
name of religion among the Babylonians see Herod.

ua

+

Nee et ne Mb yy he AL go

124
et

exty. 30.]

i. 199. Comp. also 1 Pet. iv. 3; Bar. vi. 43; Strabo,
Xvi. p. 1058.
24. Comp. the description of heathenism Rom. i.
«24-32; Gal. v. 19-21; 1 Tim.i.g9, 10; 8. Barn. Ep.
__-—-&x; Pseudo-Clem. Ep. ii. ad Cor. i. 6.
a AoxGv, ‘per invidiam,’ Vulg., probably a mistake
for ‘insidiam’ or ‘insidias.’ The correct word, doxdy,
a has béen altered in S. by a later hand to Acxedar, which
is quite a different word. Later Latin uses the sin-
=a gular,form of some words instead of the classical plural.
. Thus 8. Aug., Locut. 59 de Num., comments on the use
of ‘primitia.’ Lamprid., Commod. 16, has ‘tenebra.’
Plautus too writes ‘delicia,’ Truc. vy. 29. So the ori-
> ginal word in the Vulg. above is probably ‘insidiam.’
id No@edwv = ‘ by adultery;’ lit. ‘making spurious,
foisting a spurious offspring.’
Pp. 48): voBetav airod yayov; and Quod Deus imm.
22 (I. p. 288).
g 25. Mdvra, ‘has the great weight of authority.’
_ ‘Omnia commista sunt,’ Vulg.
7 *Emié, ‘sine discrimine.’

Addos. ‘Fictio,’ Vulg.=‘fraus. Comp. iv. 11;
vii. 13.
a OdpuB. dya0., ‘persecution of good men.’ 2 Tim,

‘ iii. 3: adpurdyabo.,

26. “Apynotia. This form is more usual than duyoia,
and occurs without variation, xix. 4. Vulg.: ‘Dei
immemoratio.’ Probably written ‘ Doii’ or ‘ Di imme-
moratio,’ t. e. ‘ Doni,’ ydpiros, and mistaken for ‘ Dom’ =
a * Domini,’ or ‘ Dei.’ ‘ Immemoratio’ occurs nowhere else.
\ Miacpds = piavors, 1 Mace. iv. 43; 2 Pet. ii. 10;
___ Herm. Past. Sim. v. 7.

Tevécews évahhayy.

| Rom. i. 26, 27. The Vulg. rendering, ‘ nativitatis im-

, mutatio,’ seems to refer to supposititious children. See

7 Arn.

c. *Atd&a. ‘Nuptiarum inconstantia,’ Volg., ‘un-
settlement in marriages,’ the marriage tie not being
considered binding, and being easily dissolved. The
word ‘inordinatio’ in Vulg. seems to have been another
rendering of drafa, and so slipped into the text, and

‘ Abuse of sex,’ or ‘sodomy.’

COMMENTARY. |

Philo, De Jos. 9 (II. -

189

was then made to govern the following words. It is
a very unusual word, but found in 8. Aug. De Civit.
Dei, xiv. 26: ‘ perversa inordinatio.’

27. *Avwvipov, ‘having no real existence,’ as ver. 29,
and 1 Cor. viii. 4; Gal. iv. 3, or, ‘mean and pitiful.’
Vulg., ‘infandorum,’ which points, as Eng., ‘not to be
named,’ to the command in Ex. xxiii. 13 ; Josh. xxiii.
7. Comp. Ps. xvi. 4. Tertull. De Idolatr. xv: ‘Dae-
monia nullum habent nomen singulatim, sed ibi nomen
inveniunt, ubi et pignus’ (p. 169).

*Apxh ... mépas. Greg. Naz., Orat. xxxviii. De
Idol., calls idolatry ¢cxarov xat mp@rov ray kaxay. For
the connection of idolatry and immorality see Jowett
on Ep. to Rom. pp. 70 ff.

28. This verse combines the chief features of-vers.
23-27:

Edgpawépevor. Ecclus, xxx. 5; 1 Sam. xvi. 5;
Luke xvi. 19.

29. ‘ Looknot to be hurt,’ not really believing in these
deities, though they used their names in confirmation of
oaths. Bar. vi. 35 (Ep. Jer.). Vulg.: ‘ noceri se non
sperant.’ ‘Noceo’ is used with acc. Ecclus. xxviii. 2 ;
Luke iv. 35; Acts vii. 26. So Plaut. Mil. Glor. v. 18:

‘Jura te non nociturum esse hominem.’

30. "Apoérepa, explained by dr «.7.A. MereAevoerae
takes a double acc. in the sense of ‘ prosecute.’ ‘ Justice
shall pursue them on account of both crimes.’ The
feeling that perjury always meets with punishment was
universal. Thus Hesiod writes, “Epy. xai‘Hp. 801:

éy méunty yap pacw ’Epwias audurohevew,

“Opkov twupévas, tov “Eps téxe mip’ encdpxos.
Thus Eurip. Med. 754:

Med. dpxei* ri 8 spe rade pi) "ppévav wabors ;

Aeg. 4 roict dveceBoicr yiyverat Bporay,
Thucydides mentions (vii. 18) that on one occasion the
Lacedaemonians attributed their former failures to their
breach of treaties, and were quite confident of success
on another occasion because the Athenians had been ~
the offenders. The vulgar name for erysipelas, St.

TES RA EEG LT LE oy Ae Re ER Moree ee MERE ern? an
v At, ies WA bi : a5" opty, *

190 THE BOOK
Anthony’s fire, is derived from the notion that the
disease is sent as a punishment on those who have
sworn falsely by St. Anthony’s name. Superstition often
stands in the place of moral principle.

Ta Sixara, ‘just punishment.’

‘Oodrntos. ‘Justitiam, Vulg. ‘Truth and ho-
nour.’ See the case of Zedekiah in Ezek. xvii. 18, 19.

OF WISDOM.

‘losing the sense of ‘collusion.’

31. Tév dpvupéver, ‘the things by which one swears.”
‘Numina jurata,’ Ov. Her. ii. 23. Grimm.

“H +. duapt. Sixn, ‘the punishment which God in-. —

flicts on sinners.’ ‘The vengeance due to perjury,
Hooker explains it, Eccl. Pol. V. i. 3.

NapdéBaow. ‘Praevaricationem,” Vulg.=‘delictum,’
Rom. ii. 23, ete.

CHAPTER XV.

CuapTters X V-X1X. CoNTRAST BETWEEN THE WORSHIPPERS OF THE TRUE GOD AND IDOLATERS.

1-5. The relation of the Israelites to the true God
preserved them from idolatry.
1. x0 8é. In contrast to the false gods of heathendom.

“Hpav, ‘ of us Israelites.’ This is omitted by Eng.
version. Is. lxiii. 8.

Xpyortes «.t.A. Cp. Ex. xxxiv. 6; Numb. xiv. 18.

2. Kat ydép. The goodness and long-suffering of God
are our hope and shield even when we fall into sin,
so that we do not despair, but are rather moved to
repentance. Rom. ii. 4. 8. Aug., De Fid. et Operr.
xxii. § 41, gives the passage thus: ‘ Et si peccaverimus,
tui sumus, scientes potentiam tuam: non peccabimus
autem, scientes quoniam tui sumus deputati.’” And
then he quotes 1 John ii. 1, 2.

Kpdros, ‘lordship,’ ‘ supremacy.’

Ody Gpapryngdpeba S€. ‘Et si non peccaverimus,
Vulg., against all authority of Greek MSS., also rendering
eidéres, ‘scimus.’ The Arab. gives ‘ si minime peccemus.’
‘We will not sin’ is correct, the motive following.

Aedoyiopeba, ‘we have been reckoned as the sheep
of Thy pasture.’ 8. Aug. comments thus: ‘Quis digne
cogitans habitationem apud Deum, in qua omnes prae-
destinatione sunt deputati, qui secundum propositum
vocati sunt, non enitatur ita vivere, ut tali habitatione
congruat ?’ De Fid. et Opp. xxii. 41. Cp. Lev. xi. 44.

3. Td ydp émor. Comp. viii. 13, 17. 8. John xvii.
3: ‘This-is life eternal, that they might know Thee

“sent.”

the only true God and Jesus Christ whom Thou hast ee

Jer. ix. 23, 24. This verse is quoted by 8S.
Method. De Sim. et An. vi. (XVIII. p. 361, Migne).
“OhSxAnpos, ‘ complete,’ ‘omnibus numeris abso-
lutus. §. James i. 4; 1 Thess. v. 23 ; 1 Mace. iv. 47;
4 Macc. xv. 17. ‘To know Thy power’ leads to

wholesome fear and awe, and so is the ground ofa

blessed immortality. The Vulg. gives, with ‘some
confusion : ‘et scire justitiam et virtutem tuam.’ Comp.
Ecclus. i. 13; and ch. viii. 13.

“Pita, iii. 15; Ecclus. i. 20: ‘The root of Wisdom.
is to fear the Lord, and the branches thereof are long
life’ Comp. 1 Tim. vi. 10:
the root of all evil.’

4, Kaxdérexvos, i. 4.

‘Emivowa, xiv. 12. ‘ Device.’
ypare réxvns Kat evOvpnoews avOparov. -

Ore followed by ot8é=‘ neither...nor yet,’ is
not unusual, but copyists often, as here, have altered
the words for uniformity’s sake.

Xkraypdwv, ‘of perspective painters.’ The Vulg,
renders: ‘ umbra picturae, reading as Compl., coxa
ypapar.
Comp. xiii. 14.

- El8es om. in app. to mévos, ‘A figure stained.’
Vulg. : ‘effigies sculpta,” which Gutb. thinks is not a
mistake for ‘picta,’ but that omA@é is taken as de-

‘The love of money is

Acts xvii. 29: xapd-" | ~

Coloured statues seem to be referred to. -

Xv. 9.]

rived from omaAdas, ‘a rock,’ and not from omitos, ‘a
stain.” But this is equally an error. For oméo,
comp. S. James iii. 6 ; S. Jude 23; Dion. Hal. vi. 93.
5. *Qv, ‘ of which objects.’

“Adpovt seems more probable than ddpoow, on ac-
count of the sing. wo6<i. Vulg.: ‘insensato.’

“Opeéw (‘ concupiscentiam,’ Vulg.) has the highest
authority. ‘Enticeth fools to lust after it,’ Eng.

_£Turneth a reproach to the foolish,’ Eng. Marg., render-

ing the alternative reading «ls dvedos. ‘Becomes a
passion in the case of a fool.’ The commentators
quote the case of Pygmalion who fell in love with the
statue of Venus, and others who have fallen victims
to the same folly. §. Agobardus (a.p. 779) wrote
a treatise most strongly condemning image-worship,
denying such representations of God.and the saints the
appellation of ‘sacred,’ and recommending that they
should be utterly destroyed. Galland. Bibl. vet. Patr.
ix; Migne, Patr. Lat.civ. The iambic rhythm in some
of the stiches, vers. 4, 5 ff., should be remarked.

6-17. The folly. of idolaters in worshipping idols
of clay.

6. Kak. épactat d£évoi te r. 2. are predicates.
-worthy of such hopes,’ 7. e. objects to trust in. Vulg.:
‘ Digni sunt qui spem habeant in talibus.’ Comp. Col.
i, 27. 1 Tim.i. 1: ‘Christ, who is our hope.’

Ot Sparres, ‘fabricatores, Wahl. ‘Qui faciunt
illos,’ Vulg. Heysch., quoted by Schleusn. : dpavres,
mowwodvres, épyatsuevor, :

“7, Kal yap gives the reason for the expressions in
ver. 6, xax@y épacral x.7.d,
" @hiBay, ‘ kneading,’ ‘ rubbing.’ .

"EmipoxOov, used adverbially. ‘ Laboriose,’ Vulg.
Or agreeing with yj», ‘ soft earth that causes trouble’ in
working. Gutb. takes drahjv as predicative, ‘ working
troublesome earth (so as to be) soft,’ which is possibly
right. émipox@os is a very uncommon word. It is found
in Schol. Ap. Aristoph. Pac. 384: & méynpot, & éripoxbor,

Mpés Samp. pay, like eis tanpeciay (ais, xiii. 11. Cp.
the very similar passage Rom. ix. 21; and see Ecclus.
xxxviii. 30-34 ; Is. xlv. 9; Ixiv. 8 ; Jer. xviii. 2-10.

‘And

COMMENTARY. 191

*Ev éxaotov. The é seems to have fallen’ out of
some MSS. owing to the preceding word jay. ‘ Unum-
quodque vas,’ Vulg.

*AverAdcato, ‘he moulds, shapes,’ in each sepa-
rate case, the aorist not predicating special time ; so
it is used in similes.

Aoéda, adj. with gen. = dovdevovra, ‘ that serve
clean uses ;’ with dat. Rom. vi. rg.

Ndv@ dp., ‘with equal toil or skill.’

Mydoupyés occurs Lucian. Prometh. 2 (I. p. 26,
Reitz.).

“8. Kaxdpox80s, ‘labouring ill.’ Churton: ‘with a
misdirected industry.’ The word is dz. dey.

“Os mpd ptxpod, ‘he who a little while before.’
Comp. zpé dXréyou, xiv. 20. See Gen. ii. 7 ; iii. 19.

Nopevera, sc. eis yqv e€& fis EAnPn. Gen. iii. 19, Sept.

*"AmarTnOels, ‘when the debt of life is demanded
from him, §S, Luke xii. 20: ‘This night thy soul
shall be required (dma:rotct) of thee.’ See on xy. 16.

9. Kdpvew, ‘to be weak and sick,’ as is shown by
the contrasted phrase that follows. The Vulg., ‘labo-
raturus est,’ may have this meaning. The notion of
‘labour’ is foreign to the passage, and if we take it
as ‘die,’ there is tautology.

BpaxuteAj. The word is unknown to classical
Greek, and dr. dey. in the Greek Script., but occurs
Dion. Alex. 1256 A; Isid. 201 B. It is explained by
Suidas and Hesychius civropos and puxpés.

"AN dvtepeiSerar. The construction is slightly
changed. ‘But he sets himself against, vies with.’
The pév seems to be answered by yadxorAdoras re. See
Jelf, Gr. Gram. § 765. 7 a. The idea is that the
potter, instead of learning a lesson of his own frailty
from the frailty of the materials on which he works,
strives to make these assume a show of strength and
solidity by giving them a metallic appearance.

Xpucoupyois. The word is found in Pollux, vii.
97 (Bekker), XadxomAdorns is Gr. dey.

KiB8y\a, ‘ counterfeits, earthen figures coloured
and glazed, or varnished to look like metal. ‘Res
supervacuas, Vulg., which is wrong. Wilkinson:

192

‘Many [Counterfeit gems], in the form of beads, have
been met with in different parts of Egypt, particularly
at Thebes; and so far did the Egyptians carry this
spirit of imitation, that even small figures, scarabaei,
and objects made of ordinary porcelain, were counter-
feited, being composed of still cheaper materials. A
figure which was entirely of earthenware, with a glazed
exterior, underwent a somewhat more complicated pro-
cess than when cut out of stone, and simply covered
with a vitrified coating ; this last could therefore be
sold at a low price; it offered all the brilliancy of the
former, and its weight alone betrayed its inferiority,’
Anc. Egyptians, ii. p. 148. ed. 1878.

10. Enodds ¥ Kapd. adr., a quotation from the Sept.,
Isai. xliv. 20, where it differs from the Hebrew. The
heart of the idol-maker is dead to all noble aims, and
wholly set on his worthless work. Orig., Exh. ad Mart.
32 (I. p. 294, Ben.), quotes from memory: omodds 4
xapdia tay eidaAots Aatpevdvrwy, Kal word (tAod) driss-
tepos 6 Bios at’rav.

Tijs edteNeotépa, ‘cheaper, more vile than earth,’
Such men have.no hope of a future. Ch. iii, 18;
Eph. ii. 12: ‘having no hope, and without God in
the world.” The Vulg. translates: ‘terra supervacua
spes illius,’ reading prob. yj, though Jansen suggests
' that ‘terra’ is abl., ‘supervacua’ being = the compa-
rative, which is more ingenious than demonstrable.
These verses (10, 11) are cited by Method. Cony. dec.
Virg. vii. (XVIII. p. 57, Migne).

11. ’Hyvénce implies here wilful ignorance. 1 Cor.
i, 21.

Nddoavra . . . éupuojoavta. Gen. ii. 7: érdacey
6 Gcds rov avOpwmov, xovv ard tis yas, Kat evepionoer eis
Td mpécwrov aitod mvowy Cwns* Kal éyévero 6 avOpwros els
Yoxnvy (@oav, The author seems to make no very
marked distinction between ‘soul’ and ‘ spirit,’ only
he calls the one ‘active,’ the other. ‘living. Comp.
i. 4; Vili. 19; ix. 15; S. Luke i, 46, 47.

12. ’Edoyicvavro, the plural (which is doubtless the
original reading, and not édoyicaro,) includes all heathen,
and not merely the potter and such like.

THE BOOK OF WISDOM. —

mM ys ear Rk net

[xv. 10=

Natyvov, ‘a plaything, ‘game.’ Aristotle knew
better than this. He teaches that happiness stands
not in amusement. See Eth. Nicom. x. 6. ~

Zwhv ... Biov. The former is mere animal life,

the latter, life with its business and duties. Comp. -

Aristot. Eth. x. 6. 8, where he denies to slaves the
possession of Bios. He says: dwodavceé 7 dv rév copa-
tuxav iSovav 6 tuxdv Kai dvdpdrodov ody Frrov Tod dpicrou"
evdarpovias & oddels dvdpardd peradidmcw, «i ji) xa Biov,
Navnyuptopov émx. ‘The holding of a market for
gain.’ Dion. Hal. vii. 71 ; Plut. Symp. Probl. 2. The
Greek Panegureis were originally great national réli-

gious gatherings, which degenerated by degrees into _

mere fairs where articles of every sort were sold. Thus
the Olympic games were called ‘ Mercatus Olympiacus.’
Dict. of Antiq. s.v. The saying in the text is similar
to that which Cicero attributes to Pythagoras, Tuscul.

Disp. V. iii. § 9: ‘ Pythagoram autem respondisse,
similem sibi videri vitam hominum et mercatum eum,

qui haberetur maximo ludorum apparatu totius Graeciae

celebritate. Read the description of Tyre in Ezek. ~

xxvii., and ep. S. James iv. 13.

énolv, ‘says one,’ used generally.

“Obey Sh, ‘whence one can.’ kav, sc. 9, ék KaKOU,
This is like Horace’s (Ep. I. i. 65)—

‘Isne tibi melius suadet, qui rem facias, rem,
Si possis, recte; si non, quocunque modo rem.”

The maxim would be specially appropriate to the un-
scrupulous commercial activity of Alexandria, then
and for many centuries the greatest emporium in the
world. Sophocles teaches better, Ant. 312:

ovx €& dravros Sei rd xepSaivew dirciv,

18, Napd wdvras, ‘more than all,’ ‘ before all.’ Comp.
Rom. xii. 3. The maker of such frail images must
have known better than any one his imposture.

Ev@pavera. Some of the best MSS. read e’@pacra,
but the word nowhere occurs. © ‘ Brittle,’ in the ed. of
1610, ‘ brickle,’ with the same meaning.

Pumra, ‘graven images, So continually in the

-
"

he

y

~xyv. 18.]

Sept. Deut. vii. 5; Judg. xviii. 24; Is. xliv. 10;
x Mace. v. 68.

14. Mdvres... dppovéotator. This seems to be the
original reading, mavrway dppovéorep being probably
a correction. :

Tddaves Gm. ux. vyw. Vulg.: ‘infelices supra
modum animae superbi,’ where Reusch supposes that
‘superbi’ is a mistake for ‘ pueri.’ Gutbert. thinks
that the original was ‘supra animam pueri, which
became by accretions what it now is. But which is
the word of God for Roman Catholics? The Douai ver-

sion has merely: ‘foolish and unhappy, and proud beyond

measure. The words mean, ‘more miserable than an
infant’s soul,’ 7.e. in respect of ignorance. Comp. xii. 24.

Ot éxOpol ... xataSuv. These words cannot refer
to Solomon’s times, nor would it be true of the As-
syrians, etc., that they accounted all other nations’
idols to be gods (ver. 15). The fact mentioned in
ver. 18 and the present o¢8ovra: point to the Egyptians,
or Greeco-Egyptians, as ‘the enemies’ meant. As to
the time when the Jews were ‘held in subjection,’ we
may reasonably refer it to the reign of Ptolemy Philo-
pator, who, on his return from his repulse at Jeru-
salem, B.C. 217, treated the Jews most cruelly. See
Proleg. p. 32. Those who attribute the Book of Wis-
dom to Philo quote this passage as suitable to the state
of the Jews under Caligula.

15. “Edoyicavto Geods. The Greeks in Alexandria
seem to have identified their gods with those of other
nations, and to have honoured the images of foreign
divinities equally with their own. Rome certainly did
this in later times. And though the Egyptians were
too vain of their own institutions to borrow other gods
(Herod. ii. 79 and gr), yet they allowed them to be deities
at any rate in their own special localities. See on xix. 3.

Ois otre. Comp. Ps. oxv. 5,.6,7; cXXxv. 16, 17.

Luvox}, ‘drawing together, a very late word, ap-
parently found nowhere else in the sense of ‘breathing.’
It occurs in Dioscor. De Venenis, 14, and Galen, ii. 266 C.

Ynrdgnow. Plut. Aemil. i. 262 C.; Clem. Al.

+ Paedag. iii. 5. 33 (p- 273 Pott.).

ee or Oa De et AR ee ies tT eR
. o gs :

COMMENTARY. — 193

*Apyot mpds émiB., ‘useless for walking.’

16. "Ewoincev. Ps, cxv. 4. They are the work of
men’s hands and therefore cannot have life and sense.

AcBaveropeévos. ‘ Having had his spirit lent to him.’
See on ver. 8. Man therefore cannot impart it to
others, nor even retain it himself. eccl. viii. 8.

Aitd=éauté is certainly the right reading.

17. Nexpév. Comp. xiii. 10, 18.

ZeBacpdtwv, objects of worship, xiv. 20. Lact.
Inst. IL. ii. 13: ‘Melior est qui fecit quam illa quae
facta sunt.’ Grimm. Comp. Bar. Ep. to Jer. 46.

*Av@ Gv. The common reading is ceSacp. abroi,
év, where Sy must be explained as a part. gen. con-
nected with airés and éxeiva, which is harsh. The Sin.
MS. relieves the difficulty by reading av@ Sy (suggested
by Arn.), ‘in opposition to,’ ‘in contradistinction from
which.’ Vulg., ‘ quia,’ perhaps reading os; but it may
well be the translation of av &v, which is used to
signify ‘because,’ e.g. Soph. Ant. 1068. Vulg. adds,
‘cum esset mortalis,’ a manifest interpolation from the
beginning of the verse.

18, 19. Greatest folly of all in beast-worship.

18. Xé€Bovrar. ‘They,’ viz. the enemies of Thy people,
‘worship,’ ver. 14. ‘The beasts’ are serpents, croco-
diles, dogs, birds, and indeed nearly all animals. See
Wilkinson, Anc. Egyptians, ch. xiv. and vol. ii. pp.
468-471, ed. 1878. The Greeks and Romans often
ridiculed this animal worship. See Athenae. Deipno-
soph. vii. p. 299, ed. Casaub., quoted by Wilkinson,
and Juven. Sat. xv. 1 sqq. Plutarch explains the
origin of beast-worship by the idea that the animals
consecrated to the gods became in the course of time
confounded with the deities themselves. See De Iside
et Osir. c. 71. Warburton deduces it from hierogly-
phic writing, the characters of which being the figures
of animals, and standing for gods and heroes, in time
became the object of direct worship. Div. Legat. bk.
iii. § 6; and bk. iv. § 4.

“Ex@iora. ‘Miserrima, Vulg., reading perhaps
atcxtora, Reusch. Comp. xii. 24.

*Avoig. ‘In respect of folly in the worshippers,

ce

194

they (beasts) are worse than the others (idols). It is
more foolish to worship a beast than an image,
because the latter may be taken as the representative
of the deity, but beasts, in the author's view, are
worshipped in themselves, with blind adoration, hateful
(éxOcora) as they are. All MSS. read avova, which some
editors have thought to be = dvoa; others have sug-
gested dvig, and others, as the Eng. translators, read
éua. Retaining the received reading, I think the above
given interpretation is the most probable. If we refer
dvoia to the beasts, it is not true that the creatures
worshipped by the Egyptians were the most unintelligent
of all animals. The Arm. version refers it to the
worshippers, rendering: ‘haec est pessima stultitia,’
So Gutb. The Vulg., ‘insensata,’ points to dvoa, un-
less the var. ‘insensate’ be the true reading. Mr.
Churton paraphrases : ‘The Egyptians also worshipped
the vilest of animals, which appear worse than others
even in the judgment of the ignorant and thought-
less.’ Dr. Bissell reads advo, and translates: ‘For
being compared together as it respects stupidity some
animals are worse than others;’ but he does not ex-
plain how he obtains this rendering from the Greek
text. Philo, De Vit. Contempl. 1 (IL. p. 472): rav pev
yap map’ Alyurrios od8é peprprOa Kaddv, ot (Ga Goya. Kat
ovx Hepa povoy, GddAa Kal Onpioy ra dypiorara mapaynoxaow
els OcOv tipas €€ éxdorov Tay Kdtw oEAnrns, xEpoaiay pev

THE BOOK OF WISDOM.

SN st ee en Oe a ee ae ee

[xv. 19-

Aéovra, evidpay dé rov eyydprov Kpoxddeov, depordpav bé
txrwvov, kat tiv Alyurriay (Bw. §. Aug. De Un. Bapt. iv:
‘Talia quippe noyimus fuisse simulacra Aegyptiorum,
ubi et instituta esse multiplicior multoque ignominosior
idolatria perhibetur.’ .

Luykpydpeva. Comp. Philo, ub. sup.: mpooxvvod-
ow of ipepor ta dynpepa kal ariagca, Kal of oytxol ra
@oya, kal of ovyyévecay Exovres mpds Td Ociov, Ta pnd dv
Onpot riot ovykpibévra, of apxovres Kai Seomérar Ta trykoa
ioe kat doidda,

19. The construction is: ot8é rvyydver Kada (dvra)
bcov (=e rocodrov Sore) emumobjoa (aira) ev dav dyer,
In «ada there is an allusion to the original creation,
when ‘God saw everything that He had made, and,
behold, it was very good (xada Alav),’ Gen. i. 31- The
Eng. version is very clumsy ; the Vulg. is impossible.

‘Qs ev Ldwv Ser. ‘Qs used in a limiting sense=‘if
the question is about the appearance of beasts.’ Or,
‘in comparison,’ as Vii. 9.

*Exmégevye, ‘ Went without’=‘ were deprived of,’
referring partly to the curse upon the serpent, Gen.
iii. 14, but more specially to the truth that all things
employed in idolatry are ipso facto accursed (see xiv.
8), and become abominable in God’s sight. So the very
flocks and herds were to be involved in the punishment
of Israel’s disobedience. Deut. xxviii. 18.

“Emawov...eddoyiav. Gen. i. 28, 31; 1 Cor. iv. 5.

CHAPTER XVI.

1-14. Contrast at the Exodus as regards the action
of beasts on the Israelites and Egyptians.

1. In order to show more fully the folly of idolatry
the author resumes the comparison, begun in ch, xi.,
between God’s dealings with His own people and with
the Egyptians.

Awd toito, Because they worshipped hateful beasts,
xy. 18.

KvwSddwv. Frogs, locusts, flies, ete.
2. Evepyericas is the part. Some who read ois els
émOupiay make it a verb (evepyérnoas), So A. and the
Vulg., ‘bene disposuisti populum tuum quibus dedisti.’

I have retained the V. reading, which is confirmed by

C. Ven. and other MSS.
Eis émdup. dpéfews. Eng., ‘to stir up their ap-
petite.’ This rendering is wrong, as the people showed

XVI. 5.]

no want of appetite, when they were lusting after the
delicious food which they had eaten in Egypt (see Ex.
xvi. 12,13; Numb. xi. 4, 5, 18 foll.), and were punished
at Kibroth-hattaavah. The words are better translated
in the Bishops’ Bible, ‘for the desire of their appetite,’
or by Coverdale, ‘the desire that they longed for.’ So
Ps, Ixxvii. 29: riv émbupiay airay iveyxev airois.
Eémp yeiow. ‘Strange flavour.’ Tedors here and
3 seems = ‘ object of taste.’
*Optuyopyjtpay, ‘quail as food.’ Tpopiy in opp. to
yedow. "Oprvyouynrpa is used in Ex. xvi, and Numb.
xi, and is explained by Hesych. as dprug imeppeyébns.
Philo’s account of the quails is as follows (Vit. Mos. 37,
IL. p. 114): ada ydp kat ra&v els GBpodiaroy Biov odk eis
paxpay eimépowy, doarep év olxovpévy xGpa kat eddainor, Bov-
Anbevros rot Oeod Kara TodAiy meprovoiay apbova ywpnyeiv ev
épnpia. ais yap éomépas dprvyounrpay vépos avvexes éx
Oaharrns emipepopevov wav td otpardmedov emeckiate, ras
mrnoes mpocyeoraras movovpevoy eis rd eOnpov. ovdAapSd-
vovres ovy Kal oxevdforres ds ido Exdorots, Kpe@y amé\avvoy
ndicrav, dua xat rhv tpopiy mapyyopoivres davayxai@ mpogo-
vipa. The Vulg. retains the word ‘ortygometra’
here and xix. 12, using ‘coturnix’ elsewhere. §S. Aug.
Quaest. 62 in Ex.: ‘Aves quas coturnices multi Latine
interpretati sunt, cum sit aliud genus avium ortygo-
metra, quamyis coturnicibus non usquequaque dis-
simile.’

8. *Exeivor. The Egyptians, as in ver. 4.

Tpodyy. The S. and Ven. MSS. give rpodjs, but
émbupéo is constructed with the acc. LEcclus. xvi. 1 ;
Ex. xx. 17.

EiSéx@eav, This almost unknown word occurs in
Zonar. p. 632: eidéx4eva 7 doppia, and in 8. Chrys. t. iv.
p- 788. Steph. Thes. in voc. Eidey$js is found in Polyb.
xxvii. 2. 1; Diod. iii. 29 ; eidexOas, Greg. Nyss. i. p. 410:
mapeas eldexOas ev avd xoi\acGeions ; and ii. p. 701: «ide-
x$as kal yehoiws. The word eidéyGecar being so uncommon
has been variously dealt with in the MSS. It is the
reading of C 55 and some other cursives, and from its
suitableness to the sense of the passage, and from the
improbability of its being invented by scribes, it has

ver.

COMMENTARY.

195

found favour with most editors. It was so printed by
Mai in his edition of V.; but Vercellone’s new edition
gives 8*éecay (sic), which appears to have been the
reading of the Vulg. The yerse seems to be nowhere
quoted by the Fathers, The word means ‘ugly look ;’
and the meaning of the passage is, that the Egyptians,
owing to the sight of the loathsome creatures (frogs,
etc.) that covered everything, might lose even (kat) the
natural desire for food. (Ex. viii. 3-6.) Sabatier
renders: ‘ Propter odiosam deformitatem eorum quae
immissa sunt.’

“Ope. ‘ Concupiscentia,’ Vulg., which translates
érOupia by the same word, Rom. vii. 7, 8; Gal. v. 24:
It is a late word found in ecclesiastical authors and
introduced from them into the terminology of the
Church. Tertull. De Anim. xxxviii. (p. 295): ‘Con-
cupiscentia oculis arbitris utitur.’ Comp. De Resur.
xly; Hieron. Ep. 128.

*Arootpépwvtat with acc., as 3 Mace. iii. 23: dme-
otpeavro tiv aripnroy wodretav, So 8. Matt. v. 42: rov
Gdovra ad cot daveicacOa pi) drootpapjs. Comp. 2 Tim.
4, £5

Otro. 8¢. The Israelites. This seems preferable

to airot the reading of VY. and Ven. So in ver. 4:
rovras dé.
Tedcews, as in ver. 2, ‘diet.’ The author omits all

reference to the people’s sin of gluttony in connection
with the quails and their consequent punishment
(Numb. xi. 33; Ps. lxxviii. 30, 31), and dilates only
on the miraculous supply vouchsafed to them because
they were God’s people.

4. *Anapatmrov, ‘inexorable,’ ‘inevitable.’ So ver.
16. The lengthened distress of the Egyptians oc-
casioned by the plagues which affected their supplies of
food is contrasted with the temporary need of the
Israelites so soon satisfied with abundance of delicacies,

5. Aérois. The Israelites. ‘Thy people,’ Eng. Marg.,
is a paraphrase not a translation. The reference is to
the wild animals of the desert and especially to the
fiery serpents, Numb. xxi. 6 ff. For @npiy comp. Deut.
xxxii, 24, and Acts xxviii. 4.

cc2

»

196 THE BOOK

Oupds Arn. wishes to translate ‘ poison,’ comparing

Deut. xxxii. 33 -and Job xx. 16; but ‘fury’ seems .

more correct, as it would apply to other animals beside
serpents, This sense is found elsewhere in Wisdom,
€.g. Vii. 20; xi. 18 g.v.

XxoktGv, Isai. xxvii. 1:
serpent,’ égiv oxodsdy.

Ob péxpt tédous. Comp. xviii. 20; xix.1; Heb.
iii. 6.

6. Eis vouSeciav, as xi. 10: os marjp vovberav. Judith

‘Leviathan that crooked

viii, 27 : eis vovdérnow paotryot Kipws rods éyyifovras aire,

XUpBodov owrmpias (comp. ii. 9), ‘a sign, token of
safety,’ viz. the Brazen Serpent, Numb. xxi. 9. See
the use made by our Lord of this symbol 8, John iii.
14 and Wordsworth’s note in doc. vpBovdov, the read-
ing of A., S. and Ven., would mean ‘counsellor,’
‘teacher of salvation,’ which seems hardly likely to be
used by the author as applied to an inanimate object,
The Fathers do not help to determine the text here.
S. Basil calls the serpent riwos, which supports the
reading of the text: 6 émt onpeiou xelpevos Sdis rod cwry-
piov maous [rimos] rod da Tod cravpod redecOévros. Just,
Mart. speaks thus of the matter: kat car’ émirvoay kal
évépyeay tiv mapa Tov Oeov yevouérny aBeiy tov Maicéa
XaAKoy Kai rroijoat TUmov oTavpod, Kat TovToy oTigat emt TH
dyia oxnv7 Kat eineiy rG Aag* "Edy mpooBdrémnte TG Tire
TovT® kat mortetnre, ev alto cabncerbe, Apol. i. 60.

Eis dvdyynow is best taken as belonging to the
whole sentence. The punishment and the remedy alike
showed them the necessity of strictly complying with
God’s commandment. Philo allegorises the serpent
as a type of temperance, Leg, Alleg. ii. 20 (I. p. 80);
De Agr. 22 (I. p. 315). It is a disputed point what
the brazen serpent was intended to symbolise. Cer-
tainly the serpent was known among the Egyptians
as the symbol of life and health (Wilkinson, Ane,
Egyptians, ii. 134; iv. 375, ete); but it seems on this
occasion rather to have represented the Old Serpent
deprived of his poison, and, as it were, hung up as a
trophy of victory. And it becomes a type of the

Passion of Christ, who by His death overcame death,

OF WISDOM.

and destroyed ‘him that had the power of death’ (Heb.
ii. 14; Col. ii. 15), They who are wounded by sin,
looking with faith to the Passion of Christ, are saved.
See Theodor. in Num, xxi. 9, Quaest. 38; Tertull. De
Idol. v. (p. 152); S. Aug. De Civit, x. 8; Maldonat,
in John iii. 14, Corn. a Lap. in Num. xxi. 8: ‘Alle-
gorica et potissima causa fuit, ut serpens hic in ligno
erectus, significaret Christum in cruce erectum, tam-
quam noxium et sceleratum, cujus intuitu per fidem et
contritionem sanamur a letalibus peccatorum morsibus.
Sicut enim serpens hic habebat formam peccatoris sed
non venenum, ita Christus assumpsit formam peccatoris
sed non peccatum.’

7. Faith in the Great Healer was the necessary
condition of safety. So Christ says (Mark ix. 23):
‘If thou canst believe, all things are possible to him
that believeth.’ The Targum of Jonathan on Numb,
xxi. makes the divine voice accuse the people of in-
gratitude, comparing them with the serpent, who,
though doomed to have dust for his food, murmured
not. ‘Now shall the serpents who have not com-
plained of their food come and bite the people who
complain.’ And when the serpent of brass was made,
if it was gazed at and the sufferer’s ‘heart was intent
upon the name of the Word of the Lord, he lived.’
Etheridge, pp. 410, 411. ‘Neither is it ordinarily
His will to bestow the grace of sacraments on any,
but by the sacraments; which grace also they that
receive of sacraments or with sacraments, receive it
from Him and not from them, For of sacraments
the very same is true which Solomon’s Wisdom ob-
serveth in the brazen serpent, “ He that turned towards
it,”’ ete. Hooker, Eccl. Pol. Y. lvii. 4.

Ava oé tov mévt. cwriipa. Isai. xlv. 21; 1 Tim.
iv. 10: ds €or owrip mdvrav dvOporev, The author
here repudiates the magical power afterwards attri-
buted to the brazen serpent which occasioned its de-
struction by Hezekiah, 2 Kings xviii. 4. Corn. a Lap.
refers to Philastrius, Lib. de Haeres., as giving an

account of the ceremonies used in the worship of —

this idol. Galland. vii. 480.

[xvi 6

COMMENTARY. 197

*Salvatorem,’ Vulg. This word is unknown in
classical Latin. It occurs in one of Gruter’s In-
scriptions, p. 19. 5: ‘Jovi custodi, Quirino salvatori.’
See note on ch. xii. 5.

8. Kal év tour». ‘ Herein also,’ as in the passage of
the Red Sea, and in other instances.

“O fudpevos. 2 Tim. iii. 11: é& mdvrov pe éppicaro

6 Kupws: Ps. vii. 2.

9,10. The contrast in these verses is this: the

_ Egyptians perished by creatures that do not generally

kill men ; the Israelites were saved even from poisonous
serpents. Gutb.

9. Os pév, answered by rots dé, ver. 10, is demon-
strative. So Matt. xiii. 8: 6 pév...68é: 2 Mace. xii.
24: mAcioves ... of 8 Polyb. I. viii. 3: obs ev efé-
Badov, obs 88 éwéoppagay.

"AxpiBuv, ‘locusts,’
46; Rev. ix. 7.

Muéy. Exod. viii. 16-24. Ps. lxxvii. 45: éfa-
méareihey eis avtods xuvdpuay kal xarépayey aitovs, Kat
Barpaxoy kai depeper avrovs.

*Améxtewe. Pharaoh calls the plague of locusts
‘this death,’ Exod. x. 17, but we do not read there
that either the locusts or flies destroyed men’s lives,
There are flies, especially in Africa, whose sting is
deadly. Schleusner, i voc. xvvépua, quotes a writer
who, commenting on Ps, Ixxvii. 45, says: xvvdpuay of
“Efpaioe éppnvevovar mAnGos mappeyov aypiay Kal capKoBdpwr
Onpiwy, of 8€ “EAnves Aéyouew Tih tod Kuvds DAakrodvros

“Exod. x, 4-15; Pa lxxviii.

_pviay, Josephus (Ant. IT. xiv. 3) asserts that the lice

destroyed men’s lives, and then he describes the plague
of flies thus: Onpiwy mavroiwy xai rodutpérev, Sy «is
Syw obdeis axyvrixer mpdrepov, Ti xopay aitay eyeucey,
tp’ Sv airol re dwédXvrro, kal 9 yi} THs émysedAcias THs mapa
Tay yewpyav ameorépnto, «i 8é te Kal dpvye ri in”
éxeivas drr@detay, vdo@ TovTo, Kal tay dvOpmray tropevdvrar,
ésaravaro, Philo’s account is as follows: dopa cxunav

_ €xv6n, kat rabcica xabdmep véos Gmacay émérxev Alyuntor,

7d 3€ (Gov, ei kal Bpaxvrarov, Suws dpyadedtaroy. ov yap
pévoy thy érupdveray Aupaiverar Kynopors éurowody andeis at
BraBepwrdrovs, GdAG Kal eis ra evrds Bidferas did puxrnpav

kai Grav. civerat 8¢ kai kdpas épbadpav elorerépevoy, ef i)
grddkaré tis. pudaxy 8€ ris Euedre mpds roca’rny EocecOat
gopay, kat pddiora Geod Kodd{ovros; Vit. Mos. i. 19 (IL.
P- 97):

10. *Avtimaph\Ge. ‘ Adveniens,’ Vulg. ‘Ex ad-
verso advenit,’ Sabat. ‘Came to meet,’ ‘came to their
aid against the poison of the serpents.’ It is the word
used of the conduct of the Priest and Levite in the
Parable of the Good Samaritan, 8. Luke x. 31, 32,
with a different shade of meaning. The verb dytind-
peut is used by Xenophon of two armies marching
along on opposite sides of a river, Anab. iv. 3. 17.

1L. Eis Gmdpvnow rt. doy. cou, parallel with cis dvduy.
évrodjs vép. cov, ver. 6, Adya, ‘dicta divina,’ ‘ com-
mands,’ ‘laws, as Ps. exviii. 158, 169 (Sept.) ; Acts
Vii. 38.

*Evexevtpifovro, ‘were pricked with the goad.’
Vulg.: ‘examinabantur.’

*Ofdws, ‘quickly,’ as iii. 18. But Mr. Churton:
‘they escaped with sharp anguish.’

“wa depends on evexertp, and drera{ovro.

*Amrepionacrot, prop. ‘ not drawn hither and thither,’
‘distracted.’ So Ecclus. xli. 1. Here it means ‘es-
tranged from,’ ‘not participating in.’ The Eng.:
‘continually mindful’ is tautological. The Vulg. is
more to the purpose: ‘Non possent Tuo uti adju-
torio,’

12. Mddaypo. Comp. Is. i. 6: otk fom pddaypa
énOcivas odre EXatoy odre xaradéopovs. On the use of
the physician with his material remedies see Ecclus,
Xxxvili. 1-8.

Adyos, as pia, ver. 26, ‘the word’ of God as the
expression of His will. Comp. Ps. evi. 20: dméoreide
tov Adyor airod Kal idcaro airovs, See on ver. 7.

18. @avdrov. So Christ says, Rey. i. 18: ‘I have
the keys of hell and of death.’

Kardyers, x.7.A. Comp. Deut. xxxii. 39; r Sam,
ii, 6; Tob. xiii. 2.

Mdas “AcSouv. Job xxxviii. 17: dvolyovra 3¢ cos
$é8q@ midae Oavarov, rudwpol d€ ddov iddvres oe Exrnéav;
Ps, cvi, 18; Isai. xxviii. ro, The expression in the

198

text means, ‘death, or the grave.’ It is used in an-
other sense, Matt. xvi. 18. Vulg.: ‘portas mortis’ here,
but ‘portae inferi’ in the Gospel.

*Avdyers, as Heb. xiii. 20: 6 dvayayav ék vexpav
Tov Toeva TOY mpoBdror.

14, ’Aroxrévvet, nearly all the MSS. give this form.
So Josh. viii. 24; Tob. i. 18. In N.'T. it has been
usually altered to droxreivo, §. Aug., Spec. 100, reads:
‘Homo autem se occidit per malitiam ;’ but this seems
to be an error, as is the reading found in some MSS. of
the Vulg.: ‘per malitiam animam suam.’ The notion
is parallel to that in Matt. x. 28, viz. that men may
kill the body, but cannot touch the soul.

"Avactpéper . . . dvadder, the subject of both is
diOponos. ‘Man killeth (man), but he bringeth not
back the spirit when it hath gone forth, no, nor
delivereth the soul taken to (or received in) the other
world.” Comp. Eccl. viii. 8.

Napadrnpbetoay, sc. eis "AvSov. The Eng. translators
seem to have read Wuxi mapadnpéeioa, a variation found
inno MSS. The word is used by Polyb. iii. 69. 2. of
taking prisoners: rods 5& mapadnPOévras avdpas aBdaBeis
pe Eavrod mporye. ;

15-29. Contrast, as regards the action of the powers
of nature, water and fire.

15. Comp. Tob. xiii. 2; Amos ix. 1-4; Ps. cxxxix. 8.

16. ’Apvodpevor ... eiSévat, ‘ asserting that they knew
Thee not,’ as xii. 27. This refers to Pharaoh’s speech,
Ex. v. 2: ‘Who is the Lord that I should obey His
voice to let Israel go? I know not the Lord,

*EpaotrydOycoy, xii. 22; Tob. xi. 14.

Eévots, ‘ strange,’ ‘ novis,’ not only because storms
of rain and hail were almost unknown in Egypt, but
because their character was abnormal, as it is said
Exod. ix. 24: fv 8€ 4 xdAaga Kal rd rip pdoyifor év rh
xardgy* 9 S€ xddala roddy oddpa oddpa, iris od yéyove
rowaiTn év Alyirr@ ad’ od yeyévnrat én’ airis €Ovos. ‘And
when Pharaoh saw that the rain and hail and the
thunders were ceased, he sinned yet more,’ Exod.
ix. 34. Comp. Philo, Vit. Mos., quoted on ver. 19.
The absence of rain, especially in the inland parts of

THE BOOK OF WISDOM.

Egypt, is a marked feature of the climate, and as such
is noticed Deut. xi. 10, 11, and Zech. xiv. 18. Comp.
Herod. ii. 13, 14. Thus Philo, Vit. Mos. iii. 24
(II. p. 164): ris xdpas ody ter xabamep al addat wpo-
péms, GAA rais rod worapod mAnppdipas elwOvias ava wav
éros AupvdtecOa, Ocomracrodo. tH Adyp Tov Neidov Al-
yirrut ds dvripipov ovpavod yeyovéra, kai mept ths Xopas
owepvnyopovoty.

_ “Yerois... dpBpors. The distinction between terds
and éupos seems to be that the former (Lat. ‘nimbus’)
means ‘a sudden heavy shower,’ the latter (Lat. ‘imber’),
‘a lasting rain.’

*Anapaitfrots, See on ver. 4. Omitted in Vulg.
Arn. quotes Milton, Par. Reg. iv:
‘ Fierce rain with lightning mixt, water with fire
In ruin reconciled’ ‘

17. Mciov evipyet, ‘had more power than usual.’
Calmet refers to the account of Elijah’s sacrifice,
1 Kings xviii. 38. The notion in the text is that the
hail was not melted, nor the water quenched by the
fires of heaven. §S. Ephr. Syr. in Exod. c. ix. (p. 210):
‘Ruit itaque praeceps grandinis nimbus, intermican-
tibus fulgetris mistus: adeo nec grando ignem extinxit,
nec ignis grandinem tabefecit ; quin ea adjuncta, velut
aggestis vepribus, flammam extulit luculentiorem,
Simili miraculo grando, velut in fornace ferrum, sic
igne torrente excandescere visa est, et quod etiam
mirabile est, ignis grandinem inflammavit, ligna mini-
me adussit.’ Comp. Ps. xviii. 12, 13.

*Yméppaxos, see on x. 20. The same idea is found
ch, v. 17 foll.

18. Moré pév .. . wore 8€ refer to different times

_and plagues, as is shown also by the tenses of the

verbs jepotro and pdéye, ver. 19. The present repre-
sents the Plague of fire as present to the writer, the
imperfect introduces the extinguishing of the fire
as something more distant, imported for the sake of
contrast. Guth.

‘Hpepodro, ‘mansuetabatur,’ Vulg. This is dm. dey,
for the usual ‘ mansuefacio.’ ‘The animals sent against
the ungodly’ must be the frogs, flies, lice; and locusts ;

[xvr. 14= M

f
a3
>=
a
>

7
&
3

on ea eee

r

but to what event in the history of these Plagues the

author is alluding, is a matter of great doubt. Grimm
thinks that he has erroneously combined the plagues
of frogs, flies and lice with that of hail and lightning,

- so as to assert that the flames spared the beasts sent

at that same time to plague the Egyptians. Gutberlet
defends the author from this charge, and supports the
explanation of Calmet, that the fires spoken of were
not the lightnings of the Plague, but the artificial
fires kindled by the Egyptians to disperse the noxious
animals, and which had no effect on them. This how-
ever is a pure hypothesis. Arnald (whose view seems
reasonable) says: ‘I must acknowledge that our author,
in this particular, seems to have exceeded historical
truth, and to have used a rhetorical exaggeration to
make God’s dealings with the Egyptians appear more
terrible At the same time it is possible that the
writer may allude to some old tradition on the matter,
as in the case of the manna, vers. 20, 21. Comp. xix.
20. Philo, after describing the plague of hail, as
quoted below, states that it was followed by a strong
and pestilential wind which brought the locusts ; but
he nowhere says that the two plagues were simul-
taneous.

19. @héyet, sc. GddE. Vulg.: ‘exardescebat undique,’
where the tense is wrong, and ‘undique’ is an addi-
tion.

Tevvfpara, ‘the fruits,’ ‘produce,’ as is shown by
av@ dy, ver. 20, and xapmovs, ver. 22. Vulg.: ‘natio-
nem.’ See on i. 14. Philo, Vit. Mos. i. 20 (II. 98,
99) : wepirriv fy év Alyinr@ xeipava yevérOa . . . e£aipyns

_ Gras évewrépiev é anp, Sch Sea év trois bvoxempepors aOpoia

karaoxynat, hopas tera xddalay modAiy Kai Babeiav, avépov
oupmirrévtey, Kal ayrimarayotvrer Bias, vepar pages, érad-
Andous dorpards cal Bpovras, cuvexcis xepavvors, of Teparo-
Seordrqy Gyw mapeixovro, Oéovres yap Sa ris xadagys,
paxopéevns ovgias, obre ernxoy aimiy, obre écBéwurro, pé-
vorvres 8 ev dpoim xat Bodtxevovres dvw Kai Kdtw, dernpovy
tiv xadafav. AX’ ov pdvov 7 e£aicws opa mavrwv rovs
oixnropas eis imepBaddovcas bvcbupias Fyev, GAAa kal 7d
roi mpyparos dyes. imidaov yp, Smep nak jp, ée pnr-

COMMENTARY.

199

pare Oeiov xexawovpyjcba ra cipravra, vewrepicavros os
otra mpérepov tod depos emt Avy Kai Pbopy dév8pay re Kai
kaprav, ols cvvepOapn (Ga ovx diya, ra per mrepupitet, ra
8€ Bape ris émimmtovons xadatns, Sorep xatadevobérvra, ra
8€ iwd rod mupds eLavarobévra. Ena 8é jpipdexra deépeve,
Tos Tumous Tay Kepavyiwy tpavpdrey els vovbeciay trav
épovrav emupepdspeva,

Katag@eipy. The balance of authority is in favour
of this reading, and not duapeipy (Vat.). Comp. ver.
22.

20. *Av® Gy.
the lightning, ete.

"AyyéAuv tpopiy, Ps. Ixxvii. 24, 25 (Sept.): Spete
atrois pdavva ayeiv, Kai dproy ovpavod edexev aitois* dprop
dyyAov éhayey GvOperos, émotiopoy dréoteidey aitois es
mrnopomy. Comp. 2 Esdr. i. 19; 8. John vi. 31;
Rev. ii. 17. See the account of the manna Ex. xvi.
and Numb. xi., and Wisd. xix. 21; 1 Cor. x. 3.

*Epopicas, with double acc., as Numb. xi. 4: ris
Hpas yout xpéa; Is, lviii. 14. It is used in a dif-
ferent sense 1 Cor. xiii. 3: ay Wopicw mavra ra indp-
xovrd pov.

“Erowpov... dxomdtws, (or dxomdoras), ‘ paratum ...
sine labore, Vulg. These expressions, and the term
‘angels’ food, imply merely that the manna was a
supernatural substance, indebted to no labour of man
for “its production. Philo’s account of the manna is
given in Vit. Mos. i. 36, 37. But his treatment of the
subject is very different from our author’s, as he uses
the history merely as a vehicle for allegory. Thus:
9 WuxH yavobeioa roddaxis eimeiv odx Exe, ri Td -yavdocay
airny éore diddoxera 8€ id rod iepopavrov Kai spopyrou
Moicéws, bs épei, Odrds eorw 6 apros, } tpodi) iv Edaxev
6 Gcds rH Wyn, mpoceréyxacGa rd éavrov phya, cat rdv
éavrov Adyov" ovros yap 6 dpros bv dédaxey Huiv ayeiv,
rovro rd phpa, Leg. Alleg. iii. 60 (I. p. 121). Comp.
De Prof. 25 (I. p. 566). Of the way in which the

Instead of the fruits destroyed by

‘Fathers have treated the subject of manna take the fol-

lowing examples (see also on ver. 22). S. Cyr. Al. in
Joh. iii. (IV. p. 318, Aub.) : émav péev ro yérnra zpai,
touréarw dvicxovros Hon, Kat ri olxoupévny OAnv tepia-

Be eee ee ee aa pe a
Ts ap eet + : ,

200

orpdrrovros Tod Xpucrod, érav kal 7 Spdcos Karadnyy Aourdy,
rovr éorw 7% maxeia, Kal dydvddys Toy vopikay émitaypdrey
elonynots’ Tédos yap vdpov, Kal mpodpytrav 6 Xpiords* * rére
8) mdvros rd ddnbés jyiv, Kai €€ odpavod KaraBnoerat pdvva,
ebayyedixy 8€ Syrovort Sidackadiay paper, ovk ent Tip
"Iopachirav cuvaywyiy, adda Kikhp Tihs mapeuBodis, els
mavra 8ndovért ra €Ovn, kal ext mpdcwmoy ris épnyov, Tour
fore ths €& eOvav’ExxAnotas, rept fjs etpnral mov' “Ore moAda
Ta réxva THs épnuov padXov f ris éxovons Tov dvdpa. There
is much more to the same purpose. Berengaud. Exp.
in Apoc.: ‘Per manna sapientia quae Christus est
intelligi potest. Ipse est enim panis vivus qui de caelo
descendit. Hoc pane aluntur omnes electi, in deserto
atque in itinere hujus saeculi positi, usque dum veniant
ad terram repromissionis, %.e. ‘ad caelestem beatitu-
dinem quam repromisit Deus diligentibus se.’ In App.
ad Opp. 8. Ambr. (XVII. p. 861, Migne). §. Ambr.
Exp. in Ps. exviii. Serm. 18 (p. 641, Ben.): * Non erat
rerus ille panis, sed futuri umbra. Panem de caelo
illum verum mihi servavit Pater. Mihi ille panis Dei
descendit de caelo, qui vitam dedit huic mundo.’ §.
Greg. Magn. Moral. in Job lib. xxi. c. 15 (p. roro,
Ben.): ‘Manna est verbum Dei, et quidquid bene
voluntas suscipientis appetit, hoc profecto in ore come-
dentis sapit.’ And again, Lib. vi. c. 16 (p. 191, Ben.):
‘Manna quippe omne delectamentum atque omnis sa-
poris in se suavitatem habuit, quod videlicet in ore
spiritalium, juxta voluntatem edentium, saporem dedit,
quia divinus sermo et omnibus congruens, et a semet-
ipso non discrepans, qualitati audientium condescendit;
quem dum electus quisque utiliter juxta modum suum
intelligit, quasi acceptum manna involuntarium sapo-
rem vertit.. §. Aug. In Joann. Tract. xxvi. § 12:
‘Hune panem significavit manna, hune panem signifi-
cavit altare Dei. Sacramenta illa fuerunt; in signis
diversa sunt; in re quae significatur paria sunt...
Manna umbra erat, Iste veritas est ’(T. III. 498).
Nacoyv 4Sortv ioxvovra, this is the reading of nearly
all MSS. One cursive and the Compl. insert mpés
before macav; and this Fritzsche has received. So
Orig. Exe. in Ps, Ixxvii. (vol. XVII. p. 144, Migne):

THE BOOK OF WISDOM.

[xv 20

dprov an’ obpavod Baxev 6 cds rG ad adrod, dxoméoras
mpos macay j8oviy loxvovra’ mpds 6 ydp ris éBodAero perexpl=
varo, The Eng., Syr., and Ar. versions translate as if
nao. 48. were in the genitive case: ‘Suaviorem omni __
dulcedine.’ ‘Able to content every man’s delight’
The Vulg.-seems to have read icxovra, ‘omne delecta-
mentum in se habentem.’ If we retain the usual read-
ing, we must take icy’ with acc. of obj.=‘ vim habeo
ratione habita alicujus rei.’ Wahl. ‘Having power
over, comprehending, every pleasure.’ Comp. Eeclus.
xliii. 15: tcyvoe veedas, where however A. reads ve- B
dAAas. Bissell translates: ‘strong in (with respect to)
every kind of pleasant relish.’ i
“Appéviov agrees with dprov, ‘ Suiting every taste,”
as ver. 21, ‘tempered itself to every man’s liking”
Vulg.: ‘et omnis saporis suavitatem,’ perhaps reading
with §. dppoviayx, The author seems to have followed
some tradition in this statement: the account in the
Pentateuch would lead to a very different conclusion.
See Ex. xvi. 31; Numb. xi. 6, 8; xxi. 5. Ginsburg,
ap. Kitt. Cyclop, refers to Joma, 75, for the tradition.
See also Barclay, The Talmud, p. 26; S. Ephr. Syr. in
Exod. cap. xvi. (p. 218): ‘Subdit Scriptura: manna
specie quidem coriandrum, mel autem gustu reprae-
sentasse, ut inde intelligeremus, manna ad omnem x
saporem compositum fuisse.’ See also in Numer. cap. 4
xi. (p. 256). S. Aug., speaking of the frequent reception ut
of the Holy Communion, and illustrating his case with ‘s
the difference of feeling exhibited by Zaccheus and the ;
Centurion about receiving Christ into their houses, says,
Ad Inquisit. Jan. (Ep. liv. § 4, Ben.): ‘ Valet etiam ad ;
hance similitudinem quod in primo populo unicuique F
manna secundum propriam voluntatem in ore sapiebat, :
sic uniuscujusque in corde Christiani Sacramentum ;
illud, quo.subjugatus est mundus. Nam et ille honor-
ando non audet quotidie sumere, et ille honorando non
audet ullo die praetermittere.’ In his Retractations
he says that if the manna had really the quality
ascribed to it, the people would not have murmured
as they did. Thus Retract. IT. xx: ‘Quod de manna
dixi, “quia unicuique secundum propriam voluntatem

XVI. 25.]

‘in ore sapiebat,” non mihi occurrit unde possit probari,
nisi ex Libro Sapientiae, quem Judaei non recipiunt in
auctoritatem canonicam; quod tamen fidelibus potuit
provenire, non illis adversus Deum murmurantibus,
qui profecto alias escas non desiderarent, si hoc eis
saperet manna quod vellent.’ For dpydévos comp. Clem.
Al. Strom. ii. 7: dpydémos 7d 4 8d£a. Dion. Hal. vi.
ro21, 12 (Reiske).

21. ‘Yréotacis cov. ‘Thy sustenance,’ the manna
sent by Thee, so called as being something firm and
real, not phantom food, remaining the same in sub-
stance whatever taste it might assume subjectively.
Gutb. Many commentators take the words to refer to
the Person of the Logos, as Hebr. i. 3 (Vulg.: ‘sub-
stantia tua) ;’ but the corresponding clause, rj d¢ rod
x.7.d., shows that it refers to the manna. Comp. Judg.
vi. 4: ‘And left no sustenance (imécracw ojs) for
Israel.’

PAuxirnta. The manna was sweet to the taste
(Exod. xvi. 31), and they who ate it tasted the sweet-

ness and graciousness of God. Ps, xxxiy. 8; 1 Pet. ii. 3.

Toé mpoodhepopévov, ‘of the eater, Eng. mpoode-
peoOa oirov being a common phrase for ‘ taking food,’
Judith xii. 9. §. Aug. Ep. 118: ‘In primo populo
unicuique manna secundum propriam voluntatem in
ore sapiebat.’ Arn.

“Yampet@v, sc. dpros, ver. 20.

Metexipvato, ‘changed itself.’ peraxipydo=pera-
kepavyyt, ‘to mix by pouring from one vessel into
another, here, as Vulg. translates,=‘converti.’ The
Fathers continually refer to the manna as a type of
the holy Eucharist. §. Aug. In Joh. Ev. Tract. xxvi.
§ 13; S. Chrys. Hom. xlvi. in Joann. (VIII. p. 271,
Ben.). In the tract De Coena Domini, affixed to the
Works of 8. Cyprian, we find the following apposite
remarks: ‘ Hujus panis figura fuit manna quod in de-
serto pluit ; sic ubi ad verum panem in terra promis-
sionis ventum est, cibus ille defecit... Panis iste
angelorum omne delectamentum habens virtute mirifica,
omnibus qui digne et devote sumunt, secundum suum
desiderium sapit ; et amplius quam manna illud eremi

COMMENTARY.

201

implet et satiat edentium appetitus, et omnia carna-
lium saporum irritamenta, et omnium exuperat dulce-
dinum voluptates.” Ps. cxv. In another place (Ep. 76)
S. Cyprian sees in the manna a figure of the grace of
sacraments which is alike to all, whatever be their age,
sex, or station. (P. 157.)

22. Xidv..xpdotaddos, 7.¢e. ‘the manna,’ so called
from its likeness to hoar-frost (Ex. xvi. 14) and being
an ‘icy kind of heavenly meat, that was of nature apt
to melt’ (edryxrov xpuoraddoedés), ch. Xix. 21.

“‘Yréyewe wip. We read that the manna was
melted by the sun, Ex. xvi. 21; but on the sixth day
that which was gathered might be seethed or baked,
and kept good during the Sabbath, Ex. xvi. 23, 24.
Also, though so soft by nature, it could be ground and
made into cakes and baked (Numb. xi. 1). Both
these miracles seem to be referred to in order to point
the contrast with the effect of the lightning in the
seventh plague on the Egyptians.

Mp dey. év tH xaddLy is from Ex. ix. 24, show-
ing a knowledge of the Sept.

23. Toito, sc. mip.

NdAw, see on xiii. 8.

*EmAeAfjo8ar depends on yaow, ver. 22, the con-
struction being changed from ére with indic. to ace. and
inf. The desire of uniformity of construction has led
to the change émAdAnorae in many MSS.; but the
alternation of dre with an infinitive clause is not un-
common. See Jelf, Gr. Gram. § 804. 6; Winer, § 64.
ay.) 2.

24, ‘H xriows, ‘all created things’ (Rom. viii. 22),
here, specially, the element of fire. Comp. ch. v. 17, 20.

*Emreiverot, ‘exerts, intensifies itself.’ Vulg.:
‘exardescit.’ MSS. Sang. et Corb. 2: ‘excandescit.’
8. Aug. viii. 871: ‘ extenditur.’

“Avierat, ‘abateth (¢.e. weakens) his strength,’
Eng. Exod ix. 26.

Eis oé. The reading émi coi is given by Method.
De Resurr. xiv. (XVIII. p. 288, Migne): 7 «riots co...
trép tev emi cot meraOdrav,

25. Awd toiro, because nature works out God's will.

pd

202

Merah\cvopévn, sc. 4) riots, ¢.¢. ‘fire, as ver. 24, and
the manna, ‘Changing itself into all fashions.’ See
on iv. 12. The manna changed its taste according to
the desire of the eater (vers. 20, 21), and fire modified
its usual effects in obedience to its Maker's will.

Tq wavr. o. Swped, ‘Omnium nutrici gratiae Tuae,’
Vulg. ‘Thy mercy that provides for all.” So 8oped in
the sense of ‘ bounty,’ Eph. iv. 7. Grimm and others
take doped to be ‘ the gift’ of manna, which makes this
verse a mere repetition of the preceding statements.

Nps 7. 7. Seopev. OAnow. ‘In accordance with
the will of those who desired it,’ as ver. 21; or more
generally, ‘that He might give them that which they
desired in their need.’ Churton. For éanois comp.
Tob. xii. 18; Heb. ii. 4 ; Just. Tryph. 61.

26. “Or odx.. &AAd, ‘not so much..as.’ This verse
is quoted by Clem. Al. Paedag. i. (p. 167, Pott.).

Tevéoets tT. kaptrav, ‘races, sorts of fruits.’ See on
i. 14. ‘Nativitatis fructus,” Vulg.; ‘ Nativitates fruc-
tuum,’ Sabat. The Vulg. uses ‘nativitas’ in the sense
of ‘natural production.’ See on vii. 5.

TS papa cov. Deut. viii. 3 (Sept.), where ‘ word’
(pjjza) does not occur in the Hebrew. See Matt. iv. 4.
It stands for ‘ will’ here, as Adyos, ver. 12. Philo, Leg.
All. iii. 56 (I. p. 119): dps dre od ynivors Kat pOaprois
tpéperat 7) Wux7, GAN ols dv 6 Geds duBpnon Aédyots, ek THs
perapoiou kal xabapas icews, iy ovpavdv KéxAnkev 5

27. Td yép. The proof that it is God’s will alone
that gives natural food its power of supporting life is
seen in the facts connected with the manna; ‘e.g.
it melted away in the sun and yet could be cooked
and baked, Ex. xvi. 21; Numb. xi. 8. We read in the
Targum of Jonathan: ‘They gathered from the time of
the dawn until the fourth hour of the day; but at the
fourth hour, when the sun had waxed hot upon it, it
liquefied, and made streams of water which flowed
away into the great sea; and wild animals that were
clean, and cattle came to drink of it, and the sons of
Israel hunted and ate them.’ Etheridge, p. 500.

THE BOOK OF WISDOM.

“‘Am)has, ‘simply... melted away.’ Vulg.: ‘sta-
tim.’
daily dependence upon God, in agreement with the
Christian prayer, ‘Give us this day our daily bread.’

28. This is one of the many beautiful passages in

this Book: _ The lesson about early prayer is of course
founded on the fact that the Israelites were obliged to
gather the manna before the sun grew hot and melted
it. Some commentators have inferred from this pas-
sage that the author was an Essene or Therapeut.
But see Ps. vy. 3; lxiii. 1. Ixxxvii. 14: rd mpal 7 mpog-

evyy pou mpopbdce oe. Ecclus. xxxy. 14. (xxxii. Eng.).

Ginsburg, ap. Kitto, Cyclop., refers to Mishna Beracheth,
i. 2, for a tradition that prayer must be offered to God

before sunrise. In his account of the Essenes Philo

writes (De Vit. Cont. 11. vol. ii. p. 485): tds re dyes
kal dhov To cGpa mpos Ty Ew ordvres, érav Ocdowvrat Tov
BAtov dvicxovra, Tas xetpas dvareivavres els ovpavdy evnpepiav
kal GAnOevay eretixovrat Kal dfvaTiav Noytpod. See also
Joseph. Bell. Jud. Il. viii. 5. For the Essenes see
Prolegom. pp. 19, 20.

Etxapiotiay gou (like mpocevyi rod Ocod, S. Luke
vi. 12), thanksgiving of which God is the object.

Npés dvar. pwr, ‘at sunrise,’ as mpds éomepav, S.

Luke xxiv. 29. Origen reads mpd dvarodjjs paris, De
Orat. 31 (I. p. 267, Ben.).

*Evtuyxdvew. See on viii. 21.

29. The connection is this: man should be grateful
for God’s blessings; for without thankfulness he can
have no hope of future favour.

*Axapiorou looks back to edyapioriay in the preced-
ing verse.

Xeipépios here, as generally in Attic, a word of two
terminations. Vulg.: ‘hibernalis,’ here only. Comp,
‘aeternalis,’ Ps. xxiii. 7; ‘originalis,’ 2 Pet. ii. 5; ‘an-
nualis,” Ecclus, xxxvii. 14.

“Purjeerat, ‘disperiet,’ Vulg. See oni. 8. So, ‘exies,

Matt. v. 26; ‘exiet,’ Matt. ii. 6; ‘peries,’ Ecclus, viii,

18 ; ‘rediet;’ Lev. xxv. 10; ‘transient,’ 2 Pet. iii. 10,

[xv1. 26—

Thus the Israelites were taught the lesson of

a

COMMENTARY.

203

CHAPTER XVII.

XVII. 1-XVII. 4. Contrast as regards the Plague
of Darkness.

1. Fép. This verse confirms and elucidates xvi. 29,
with special reference to the hardening of the heart of
Pharaoh and his servants. Their sin was ingratitude
for the removal of the plagues; and the author seems

to view their obstinacy as a judicial punishment. See
Rom. ix. 18; xi. 33.
Zou ai xpices. ‘Judgments and counsels.’ The

Vulg. inserts ‘ Domine,’ and ‘ verba Tua.’

AvoSujynto. Comp. Ps. xl. 5; xcii. 5, 6. The
word dvodujy. is dr. Ney. in Sept., and not used in classi-
cal Greek. It means, ‘hard to narrate,’ or ‘to set forth
in detail.’ Comp. dvexdmynros Pallad. Hist. Laus. 33
(xxxiv. p. 1092 B, Migne).

Ava todto, because God’s dealings with men are
unsearchable.

*Araideutor, ‘ uninstructed’ in matters of true re-
ligion. The Egyptians made the great mistake of
fighting against God in their dealings with the Israel-
ites. Vulg.: ‘indisciplinatae’ This word is found
frequently in Ecclus. (e.g. v. 14; vii. 17 ; xxii. 3, and
4 Esdr. i. 8), but not elsewhere in Vulg. It occurs in
§. Aug. De Civ. x. 29: ‘verbis indisciplinatis uti-
mini.’ Cypr. De Idol. Van. 6. Comp. ‘ insensatus,’
iii. 12; ‘ discalceatus,’ Deut. xxv. to; ‘ pudoratus,
Ecclus. xxvi. 19.

2. ‘Ymeun>. yép. This paragraph confirms ém\avj-
Oncay, ver. 1. See Jer. Taylor, Duct. dub. I. i. 14.

Adopiot oxérous. The plague of darkness (see
Exod. x. 21-23) here referred to, miraculous in its
circumstances, but proceeding from natural causes,
may have been produced by a terrible and abnormal
sand-storm. The Sept. calls it oxdros yrodos Oiehda.

Maxpas ... vuxtés. See quotations from Philo and
Josephus on ver. 5.

NeSfqra, ‘compediti,’ Vulg. This is a post-

classical word, occurring elsewhere in Vulg., e.g. Ps.
Ixxviii. 11; Dan. iii. 91 ; and in Lactant. Inst. VII.
i. 1g. Plaut. Capt. V. i. 23:

‘In lapicidinas compeditum condidi,’

uyd8es, excluded by their own act, like run-
away slaves. ‘Outlaws from the divine Providence.
Jer. Taylor, Cases of Conscience, i. 1.

“Exewro, Ex, x. 23: odx é£avécrn obdels ék rijs
xoitns avrov tpeis nucpas.

8. They had sought darkness to hide their sins (Ps.
x. 11), and now they were punished with darkness.
Eng.: ‘While they supposed to lie hid, a rather un-
common use of the verb ‘ suppose.’

*EcxopricOycav, they were dispersed, separated
from one another by the solid darkness, ‘the dark
veil of oblivion.’ This, which is the usual reading,
is confirmed by the 8. MS., which gives d:ecxopricOnoay.
Fritzsche has received éoxotic@ncav, which is easier,
but of inferior authority (all the ancient versions
having the reading in the text), and was probably
introduced by some scribe who found a difficulty in
explaining éoxopr. Gutb. sees in it a reference to
the mysteries (xiv. 23) and orgies celebrated at night,
which drew the heathen together to their ‘secret sins.’
This miraculous darkness drave them asunder, so that
none helped or comforted other, in agreement with the
view maintained xi, 15, 16, that men’s own sins make
the whips to scourge them withal.

"IWSddApaow, ‘appearances,’ Sabat.: ‘ spectris.’
Lucian. Somn. 5 (II. p. 711, Reitz), EiSwdov is used
of the ghosts of the dead, and ivSadya is very much the
same in etymology and in meaning. The author adds
many circumstances in this plague which are not found
in Moses’ narrative. The spectres may have been the
product of the Egyptians’ own terrified imaginations,
though there seems to be an intimation of something

pd2

204

real in Ps. lxxviii. 49: ‘He cast upon them the fierce-
ness of His anger, wrath, and indignation, by sending
evil angels among them.’ Arn, refers to Ecclus, xxxix.
28. The Vulg. rendering, ‘cum admiratione nimia
perturbati,’ is curious. §. Agobardus refers to this
passage: ‘ Terrores etiam tribulationum per daemones
fieri in Libr. Sap. legimus.’ Ap. Galland. xiii. p. 453.

4, Muxés, ‘the inmost recesses of the houses,’ to
which they retreated.

*AdéBous, I have received this instead of apd8as,
as the author seems to use the pred. adj. in such cases.
Comp. x. 5 ; xiv. 24.

Katapdecovtes, ‘sounds rushing down.’ Vulg.:
‘sonitus descendens. The Eng. addition, ‘as of waters
falling,’ is unnecessary, as is the change from the
received text to ékrapdogorres (Fr.), though this may
have been the original reading of V. Karapdocew is
used intr. as well as trans., as our ‘dashing down.’
The notion is amplified in ver. 18.

Neptexdprouv. ‘Sounded around.’ This word is
found in no good MS. of any classical author (the
reading in Thuc. vi. 17 is spurious); it occurs in
Joseph. Bell. Jud. i. 25. 2: rotrows meptxopmnjoas, Katrep
mapareraypévor, ‘Hpwdny trayerat,

*Auewd. mpoodtors dep. on karnpa. The Vulg. does
not keep to the Greek. Jer. Taylor quotes much of
this chap. in his treatise on Cases of Conscience, I. i.

5. Comp. Philo, Vit. Mos. i. § 21 (II. p. roo):
Aapmpas jpépas ovens eLarwaiws dvaxeirar oxédros, tows pev
kai nAlov yevopérns ekdciews tov év eeu Tedevorépas’ tows
8€ Kal ouvexelas vepaov Kai muxvdrnow ddiactdrots, Kat mAj-
oe Biaoratn ths tay axrivey popas dvaxoreions, @s adia-
hopeiv nucpay vukrds, Kai tl yap, GAN j) pilav vixta vopi-
(eoOa paxpordrny, tpt juepas tony Kai tais ioapiOpos
vugi; rére 8€ hace rods pév eppippévovs ev rais edvais pi)
to\pav é€avictacOa, trois 8 dmére xatemeltyor te TaY THs
picews dvayxalwr, érapwpévovs toixav i Twos érépov Kabdrep
tuprods, pods mpo€pyerOar, Kal yap rod xpetmdous mupds
7d péyyos, TO pev brd Tis Katexovans Cddns eoBevvuto, Td de
TO Baber rod oxdrovs auavpovpevoy éevnpavitero, ws tiv avay-
katorarny dy tov alcOncewy Syaivoveay, mnpov elvat, pndev

THE BOOK OF WISDOM.

dpav Svvapevny, rerpapOa dé Kat ras ddAas ola dmnxdovs,

mecovons Tis Hyepovidos. Joseph. Ant. IL. xiv. 5: oxéros —
Babi kai péyyous apuotpoy reptxeira tois Alyunrias, id’ ob
rds Te dWeis amokhewopevors Kal Tas dvarvoas éupparropevas —

ind maxtrnros olxrpas te dmobvnoKkew ouveBawve, kal Sedievar
py KatarobGow bd Tod vépous.

The author adds some rhetorical touches to Moses’
account, Ex. x. 23.

‘Yrépevoy, ‘ventured,’ as if the very stars feared
this darkness.

Xruyvyy. 8. Matt. xvi. 3: wuppater cruyvatav 6 odpavds,

6. Avepatveto, ‘kept shining through’ the darkness,
in flashes. Arn, takes pévov with died., implying that
the fire was in appearance only; but the collocation
of the words is against this.
flashes were probably electrical.

Avtopdrn mupd, ‘a self-produced mass of fire,’ in
opposition to the lamps and torches used in vain by
the Egyptians to dispel the darkness. The Vulg. gives
‘subitaneus,’ which occurs in this chapter, ver, 14;
and xix. 16, but nowhere else in Vulg.

Tis... Spews Eng. takes as gen. of comparison
after xe(po, which makes the sentence somewhat prob-
lematical ; it is better taken (as Vulg.) for gen. of the
cause after éxdepar. ‘ Affrighted by that sight, if so be
(u}) it was not beheld.’ The ‘sight’ is the flashes of fire,

Ta Bderdpeva, ‘ the objects seen’ in the momentary
flashes.

Xefpw, ‘ worse’ than they really were. The above
interpretation seems to be the best which is allowed
by the text as it stands. There is, unfortunately, very
scanty, and that inferior, authority for that which
would seem to be the natural statement; ‘ They thought
the things which they did not see to be worse than
what they saw.’ Calmet, Gutb., and Arn. interpret
the present text nearly as I have done.- Thus Arn.:
‘ Being frightened at what they had only an accidental
glimpse of (for the flashes were not strong enough,
nor of a continuance sufficient to view and discern
things distinctly), they were more afraid of the objects
that passed before them, and thought them worse than

The Vulg. omits it. The

aire hs as Be

ig ie a ad

an

oa

a

alia

(e

AWA
oe ©) ee eee

. on 6 ah “\
#2
itt Ae *
“ > A c
=xvut. 11] COMMENTARY. 208A 0, es *
- oO. al
they were. Mr. Churton paraphrases thus: ‘There 9. Tapaxades, ‘troubling, perplexing, object.’ The \, pe
gleamed upon them at intervals a massive flame, burn- Vulg. rendering, ‘nihil ex monstris, points to the oe

ing of itself without fuel, and full of terror; and in
their dread of that appearance which they durst not
~ gaze upon, they imagined that the common objects
which met their sight were changed for the worse,
assuming ghastly forms from the lurid aspect which
was cast upon them’ (see Ezek. xxxiii. 7, 8). Dr.
Bissell: ‘ They saw a fire, without anything to cause
it, and their fear because of that which was hidden
made this fire and light worse than the darkness.’
This is not satisfactory, and the explanation given
above is more in accordance with the received text.

7. Mayiijs téxvns. ‘Art magic, Eng. From the
Lat. ‘ars magica,’ as ‘arsmetrike,’ in Chauc. Knight’s
Tale, 1900. Bible Word Book, s.v. For payexds comp.
Philo, De Spec. Leg. 18 (II. p. 316); Just. Apol. i. 14;
ii. 15.

*Epmatypata, ‘tricks,’ or ‘scoffs.’ (Ps. xxxvii. 8;
Isai. lxvi. 4.) The latter seems preferable in connection
with the succeeding parallelism. So Vulg., ‘derisus.’
See Exod. ix. 11; 2 Tim. iii. 8, 9.

Katéxevto, ‘jacebant,’ ‘nihil valebant.’ Ex. vii.
22; vill. 7, 18; ix. 11. The Vulg. rendering, ‘ap-
positi erant,’ is unsatisfactory, unless, as Reusch sug-
gests, ‘arti,’ be read, and ‘apposita est’ be understood
with ‘ correptio.’

Tis émi gp. ‘There was ignominious reproof of
their false pretensions to wisdom.’

"EguBptotos is a very late word, occurring in
Herodian, ii. 1; vi. 7, and Clem. i. 448 A (Migne),
_ but nowhere else in Sept.

8. Oi yép. The wise men and magicians, as Gen.
xli. 8; 2 Tim. iii, 8. We may compare the proverb,
* Physician, heal thyself, S. Luke iv. 23.

Nogotons. 1 Tim. vi. 4: voody rept (nrnces.

EdhdBeav, acc. cogn., ‘were sick with a laughable
timidity.’ See on xii. 11. The comma after ‘fear’ in
the Eng. version ought to be removed ; so ‘pleni’ in
Vulg. is unnecessary. Sabat.: ‘In ridiculo timore
languebant.’ Ex, ix, 11.

reading reparades, which is found only in Ven., and
as a correction in 8.

"EddBer, ‘did fear them,’ Eng., where ‘fear’ =
‘frighten,’ as often in Shakes., e.g. Ant. and Cleop. II.
vi: ‘ Thou canst not fear us, Pompey, with thy sails.’

Zupiopois. The earlier form, cvprypois, is given by
some MSS. It is probably an alteration of the original
reading. ‘Sibilatione,’ Vulg. dm. Aey. See on ch. v. 2.

*ExceooBypevor, ‘scared forth, ¢.e. from their
hiding-places. "ExmenSopévor is plainly an alteration
to a more usual word.

10. AwAduvro. Comp. 8. Luke xxi. 26: dmowuyxdv-
tev avOporav and PéBov. S. Matt. xxviii. 4.

“Evrpopot. ‘Tremebundi,’ Vulg. Comp. Lucret. i.
96; Ovid. Met. iv. 133. See on x. 7. For érpopos
comp. Ps. Ixxvi. 19; Acts vii. 32; Plut. Fab. 3 (I. p.
175 B).

*Apvodpevor, ‘refusing,’ as Hebr. xi. 24. They
dared not look around them for fear of seeing horrible
objects. Some take dépa for ‘mist,’ ‘darkness;’ but
it is hardly likely that, after the harrowing description
of the darkness given above, the author should apply
to it the mild term djp in a sense almost unknown to
later writers.

ll. fap, the reason of the magicians’ fear. This
verse has greatly exercised commentators. The Eng.
gives good sense: ‘ Wickedness condemned by her own
witness is very timorous,’ reading idip pdprupe with
Compl. This is also adopted by Fritzsche. But then
all original MSS. give i8ios, and pdprvp: is found only
in A. and some cursives. It is true that S. also reads
paprupt, but « is so constantly written for « therein,
that no certainty can be attributed to this. (In ver. 10
§. reads mpoordiv for mpoordeiv.) I have therefore left
the text as it stands in V.; and we can either put
a colon at paprupei, as Gutbl. proposes, and make two
coordinate clauses, thus: ‘ Wickedness is naturally a
timid thing ; it gives evidence thereof when it meets
with punishment ;’ or keep it as one sentence, trans-

206 THE BOOK

lating: ‘ Wickedness being naturally timorous testifies
the same when condemned to punishment,’ or, ‘ Wicked-
ness when condemned to punishment testifies that it is
naturally timorous. The Vulg., omitting idiws, trans-
lates: ‘Cum sit enim timida nequitia dat testimonium
condemnationis,’ making xatadixafopévn depend on pap-
tupei, ‘testifies that it is condemned.’ This is quite
possible, but the sense given above seems preferable,
z,e. evil men under some circumstances may hide their
coward nature, but when put to the test of suffering
they exhibit their base fear. As Hooker says, Eccl.
Pol. V. i. 2, referring to this passage: ‘Evils great
and unexpected (the true touchstone of constant minds)
do cause oftentimes even them to think upon divine
power with fearfullest suspicions, which have been
otherwise the most secure despisers thereof.’ For in-
stances of the effects of an evil conscience see Gen.
lii. 8; xliii. 18; 1 Kings xxi. 20; Job xv. 20; Prov.
xxviil. 1; Jer. ii. 19.

*Ael 8€, even without open punishment.

Npoeihynpe. Eng.: ‘forecasteth.’ Vulg.: ‘ prae-
sumit, reading probably mpoeiAnpe, into which the
reading has been altered in S. But the received read-
ing gives good sense: ‘takes in addition, aggravates
evils. Comp. Proy. xxviii. 1; Job xv. 20-22,

Zuvexopnévn, ‘pressed,’ ‘ constrained.’ See on yer.
20.

ZuveSjoer, ‘conscience, here first occurring in
this sense in the Greek version. The word indeed is
found in Eccles, x. 20, but with a different meaning.
It is common in N. T., e.g. Acts xxiii. 1; Heb. xiii. 18.

12. MpoSocia. Vulg.: ‘ proditio cogitationis auxili-
orum,’ ¢.e, ‘betrayal of the aids of thought.’ There
is a play on the word in the next verse by the intro-
duction of mpoo8oxia, Hooker (Eccl. Pol. V. iii. 1)
renders: ‘Fear is a betrayer of the forces of reason-
able understanding.’ Clemens Alex. defines fear: gor:
peév ovv 7 pev exmdndts HdBos ek pavracias dovyibovs, } én’
anpoadoxnt@ cavracig, dre kai dyyedias, PdBos 3€ ds ye-
yovort i) dvr, i) Oavpacidrns dmepBdddovea, The last defi-
nition of émdngs occurs Arist. Top. iv. 5. Clemens

SPREE re ahs gee ee ee

OF WISDOM.

also calls é8os, @Aoyos exis, Strom. ii. 8 (p. 4
Pott.). Ve cK

13. The meaning seems to be: ‘ The expectation (of —
help) from within being weaker, makes the ignorance
of the cause of torment greater,’ i.e. when the succours
of reason fail, the ignorance of the cause which has

occasioned the terror aggravates the fear in the mind __

of the wicked man. Churton: ‘Where there is less

self-reliance or expectation of succour from within,

the mind is more bewildered through its supposed =
ignorance of the cause whence the calamity proceeds.

“EvSo0ev. ‘Ab intus,’ Vulg.
Similarly, ‘ab invicem,’ Acts xv. 39; ‘a foris’ Matt,

xxiii. 27, 28; ‘a longe, Matt. xxvi. 58; ‘a modo,

Matt. xxiii. 39; ‘de foris,’ Matt. xxiii. 25, 26; ‘de
intus,’ Luke xi. 7; ‘de longe,’ Ps. xxxvii. 12; ‘de
retro,’ Bar. vi. 5; ‘de sursum,’ John iii. 31; ‘ex tune,’
Is. xlvili. 3; ‘in palam,’ Mark iv. 22; ‘in peregre,’
Ececlus, xxix. 29.

Npoodoxia, sc. BonOnudrwy, ver. 12.

Airias depends on éyvoav, Sabat.: ‘Majorem com-
putat inscientiam praebentis tormentum causae.’

14. Oi 8¢, the magicians, as in ver. 8, the passage
about the terrors of a guilty conscience, vers. 11-13,
being parenthetical. ea

Thy aduv. vinta, acc. of duration of time. What
the epithet ddvvaros, applied to wWé and ddns, means is a
question of some difficulty. The Vulg. renders ‘im-
potentem’ in the first place, and in the second leaves
it untranslated: at least the words ‘ab infimis et ab
altissimis inferis’ can hardly be meant as a translation,
and are probably a corruption of the original text.
The Eng. gives ‘intolerable,’ and ‘inevitable,’ though
the word must plainly have the same meaning in both
places; the margin suggests ‘wherein they could do
nothing.’ Commentators vary between ‘intolerable’ (48.,
sc. tAjvac), ‘making men powerless,’ ‘incurable,’ and
the contradictory, ‘mighty,’ ‘powerful.’ Schmid and
Grimm take the epithet as applied to the darkness
because it was nothing terrible or dangerous in itself,
but became so only owing to the conscience-stricken

So Mark vii. 21, 23. | :

=—xvit. 18.]

5 Ree

terror of the Egyptians ; and as appropriate to Hades
as having no power upon earth, according to i. 14.
Gutberlet sees in the expression a covert irony—that
night which the magicians called impotent, that hell
which they scoffed at as feeble. These wise men, who
had disparaged the plagues, and had pretended to be
superior to them, were involved in the same deadly
night as the rest of the people, and like them were
terrified within and without. There is much to admire
in this interpretation of Gutberlet, and it is helpful in
determining the sense; but dvrws is against the epithet
being merely ironical, and there is nothing to show
that any irony is intended. It seems better to under-
stand the expression thus; ‘The night which was really
powerless to harm and which sprung from a Hades
which had no power on earth.’ This is the meaning
to which Grimm’s interpretation points, though he errs
in considering the darkness as in itself, in the author’s
view, nothing terrible. A glance at the previous verses
refutes this at once.

“AwSou, as being the abode of darkness. Job x. 21,
22.

Tév aitév dmvov, ‘the same sleep’ as the other
Egyptians. This was truly ixvos dimvos (Soph. Phil.
848), troubled by the terrors of an evil conscience within
and horrible sights without, ver. 15. With dmvov xo-
pepevor COMP. THs KoipnoEws Tod Uxvov, S. John xi. 13.

15. "Hdatvovro, ‘were vexed with prodigies of ap-
paritions.’ See on ver. 3. §S. Mark vi. 49.
Napehtovto, see on ver 19. ‘Their spirit failing,

they were paralysed.’
*Emexu0n. This seems to have been the original
reading altered by copyists to éxmAGev. Comp. 1 Thess.

V. 3: aidvidios abrois épicrarat ddcOpos.

16. Et@ ofrws marks the transition to a different
subject, all the Egyptians being here meant, and not
only the magicians.

*Os Swot’ odv Fv, ‘whosoever it was.’ The punc-
tuation of this clause has been varied by different
editors. The Vulg. and Eng. versions join jv éxet xara-
ninreyv with the preceding words, ‘ whosoever there fell

Pe ene ee Gee ee Pe i ae ee ee he Ret

COMMENTARY. 207

down ;’ and thus Holmes, Field, Tischend., and Reusch
place a comma at xaramizrer. Apel, Grimm, and
Fritzsche put the stop at exe. But it seems very
jejune to say ‘whoever was there, when they were all
in the same circumstances; and the resolved form jy
xatanintov would imply continuance, while here a mo-
mentary action is contemplated. It is better therefore
to place the comma at jv, and to connect the following
word with égpoupeiro.

*Exet xatawintev, ‘sinking down there,’ failing in
limbs or spirits, or in both. Comp. ver. 2.

*Eppoupeito. Ex. x. 23: ‘They saw not one another,
neither rose any from his place for three days.’ Comp.
Gal. iii. 23: td vduov eppovpotpeba ovyxexdecopevar eis
THY peddoveay Tiotw aroxauPOyva.

*Aoidypov. Eurip. Bacch. 1104:

pi{as dveordpaccoy dodnpos pvydois.

17. ’Epnpiav, ‘country away from human habitation,
‘ waste.’

Mpodnpbeis, ‘anticipated, ‘suddenly overtaken.’
The addition of ‘esset’ to ‘praeoccupatus’ in Vulg.
makes the sentence ungrammatical.

Avodduxtory, a very late word. Vulg.: ‘ineffugi-
bilem.’ This word is found in Appuleius, Mund. 280,
but nowhere else in Vulg. See on x. 4.

“Epevev, ‘sustinebat,’ a use of the word not found
elsewhere in Greek Test.

“A\doe (2 Tim. i. 16) oxérous. Comp. 2 Pet. ii.
4: cepais (opov taprapaaas mapédaxer,

18. "Apordadeis, ‘far spreading,’ ‘thickly grown.’

*Opvéwv. Ps. liii. 5: ‘There were they in great
fear, where no fear was.’ Lev. xxvi. 36: ‘I will send
a faintness into their hearts...and the sound of a
shaken leaf shall chase them; and they shall flee, as
fleeing from a sword; and they shall fall when none
pursueth.’ As to the birds which sang in the darkness
this may be only a rhetorical exaggeration; but
Gutberlet affirms that in Egypt not only are there
nightingales that sing at night, but other birds also,
viz. a kind of lark (Alauda arborea), and a reed-warbler

rare

a eee eae od sats

208 THE BOOK

(Calamoherpe palustris), and some others. The author
may mean merely that the noises heard seemed to them
like these sounds,

19. Explanatory of jor karapdocovres, ver. 4.

' *Aanvhs, ‘harsh,’ ‘terrible.’ Instead of dmnveord-
tov (Onpiwv) the Vulg. seems to have read danveordrn,
‘valida bestiarum vox.’

*Avravaxhwpévy. This verb, meaning ‘to reflect light
or sound,’ occurs in late authors, and Plut. De Placit.
Phil. iv. 20.

KotAdryt0s is certainly the right reading, xodo-
rdrev (printed erroneously by Tisch. and Reusch as
found in V.), having doubtless arisen from the copyist’s
eye catching the many genitives preceding.

CHAPTER XVIII.

1. ‘Ootos. The Israelites. See on x. 15. ‘ But all
the children of Israel had light in their dwellings.’
Ex, x. 23.

“av, i.e. of the Israelites. The subject of dxovorres,
dpavres, eaxdpfov, is the Egyptians. Commentators
have missed the sense of the passage from not seeing
this. The Vulgate has fallen into the same error, and
then has remedied the blunder by translating ¢axdp.,
‘magnificabant Te.’

"O 11 pev odv, ‘Whatsoever they also (the Israelites)
had suffered (by reason of their bondage, etc.), they
(the Egyptians) thought them happy,’ compared with
their own evil case. I have here adopted Gutberlet’s
suggestion to take dre as the relative with ody, not that
it completely satisfies me, but because I have nothing
better to offer. One would expect ér: to have the same
meaning in both clauses; but then it is difficult to
know in what sense to take odv. To alter it to ov, on
the authority of A., does not mend matters, for then the
tense of érendvOeccay is wrong, the imperfect being re-
quired, But the preponderance of authority is largely
in favour of ody, and we must make the best of it,

te oe

pie be a
OF WISDOM.

ver. 15.

20. Tap introduces the consideration how it
that the Egyptians’ terrors were chiefly subjective. —
Zuveixero, ‘was closely engaged in.’ Comp.
Luke xii. 50; Acts xviii. 5: cuvetyero 76 Xbyp So ouré-
xerOa ddupp, ‘lamentationibus indulgere,’ Ael. H. V.
se 22.
. ‘That darkness which should afterward receive —
Gan Comp. S. Matt. iii. 7; viii. 12; xxii. 13; 2 Pet. j

iii. 4,17; Jude 6, 13. So Tobit xiv. ro: avrds xaréBn
eis 7d dros. ae

Bapttepo, owing to the torments of conscience,

as above; or else, taking dre as the conj., translate:
‘They (the Egyptians) deemed it a happy thing that
they (the Israelites) too had suffered,’ i.e. ‘found
comfort in thinking of the Israelites’ former sufferings.’
But the unusual sense thus given to paxapi{w makes the ‘e
rendering first offered most probable. Mr. Churton, —
neglecting the force of the plup. érerévOacay, para- —
phrases: ‘So they deemed them happy because of the
things that happened to them.’
2. The Egyptians were grateful to the Israelites for
not revenging themselves on their taskmasters. The Pe
Vulg. again mistakes the sense.
Bdrrouar . . edxaprorodcr, hist. pres. The latter |
verb has been changed into nixapicrouv for the sake of a
concinnity with éuax. and édéovro. ei: :
Kat ro6 8. ‘Et ut esset differentia donum pete- of
bant,’ Vulg. This seems to mean that the Israelites —
asked of God the boon that there might always bea
difference in the measure dealt to them and their
enemies. But the subject is still the Egyptians, and
the meaning plainly is : ‘They begged pardon that they —
had been at variance.’ ‘Inimicitiarum gratiam et

-xviu. 5.]

veniam petebant,’ Gr. Just as later they besought the
Israelites to depart and pressed presents upon them.
Ex. xii. 33, 36.

3. *Av® dv. In contrast with the plague of dark-
ness and its accompanying horrors. The ‘propter
quod’ of the Vulg. does not represent this.

Mupipdeyh oridov. Ex. xiii. 21: év arid supds.
So Ex. xiv. 24. Comp. Ps. Ixxvii. 14; civ. 39.. Sept.

“OSnydv pev ... HAtoy 82, ‘a guide by day, and a
sun by night.’

"ABaBA. Ps. exxi. 6: ‘The sun shall not smite
thee by day, nor the moon by night.’

Sudotipou feviteias. ‘Of their glorious pilgrimage.’
Eeureia is properly ‘service, or, ‘life, in a foreign
country.’ The Eng.: ‘to entertain them honourably,’
and the Vulg.: ‘solem sine laesura boni hospitii,’ are
equally beside the mark. Grimm makes @iA. fewreias
depend on 48da%, but this seems unnecessary. Vatabl.
renders: ‘Ad magnificam peregrinationem solem inno-
euum his exhibuisti.’

4. “Ago pev yép. This verse shows the special suit-
ableness of the punishment.

uhaxbivar. Suvdaxife is a late form for guddcce.
Tt oceurs Acts xxii. 19; Clem. Rom. ad Cor. xlv. 4.

“Adaptor, not like the sun’s light, but ‘ imperish-
able.’ So Christ came not to destroy the law but to
fulfill. §. Matt. v.17. Els «Anpovopiay apOaproy, 1 Pet.
ste

Té aid, ‘the present age,’ the world regarded
in its temporal aspect. See on iv. 2 and xiii. 9.
Valck. ad 1 Cor. i. 20: ‘Quod Graeci Scriptores xécpov,
illud Judaei Graecienses etiam aidva dixerunt. Hinc
Ronnunquam «écpos et aidy in libb. ss, permutantur.
Quem Paulus vocat rév 6cdv rod ai@vos rovruv (2 Cor. iv.
4), illum Joannes dixerat rév rod kdcpov rovrov apyovra
(xiv. 30).’ So 8. Ignat. seems to use the two words
interchangeably, ad Rom. vi: obd por dagednca ra
reprva Tod Kéopou ovde ai Baoideiat Tov aidves rovrov. The
statement in the text that the light of the law was
to be given to the world is noteworthy. It shows
that the Jews had begun to realise that the revelation

COMMENTARY.

209

made to them was not to be confined to their own
nation exclusively—a truth expressed dimly in the
prophets (Ps. xxii. 27 ; Isai. ii. 1 ff; Mic. iv. 1 ff.), but
emphatically in later books, e.g. Tob. xiii. 1; xiv. 6.
The injunctions about the treatment of strangers in the
Law (Exod. xx. 10; Lev. xix. 33, 34) showed that the
light which they possessed was to be imparted to
others. Thus Philo speaks of the Jews as possessing
tiv inép Gravros avOparav yévous iepwoivnv Kai mpodnreiay,
De Abrah. 19 (IL. p. 15). In another place he makes
the Jewish nation the intercessor for the rest of the
world, ras imép rod yévous trav dvOporev drdvrev de
romodpevoy edxas, Vit. Mos. i. 27 (IL. p. 104). Comp.
De Vict. 3 (IL. p. 238).

5-25. Contrast as regards the action of Death.

5. A fresh contrast is here begun, the various por-
tions being, (1) The Egyptians had sinned by the
slaughter of the Israelites’ children: they were punished
by the death of their own firstborn. (2) They drowned
the children in the Nile: they were themselves drowned
in the Red Sea. (3) The rescue of one child was the
cause of their wholesale destruction. Gutb. The author
still illustrates his principle (xi. 16), that a man’s own
sins make his punishment. For the facts alluded to *
see Ex. i. 15, 16; ii. 3; xii. 29; xiv. 27. Philo, Vit.
Mos. 24 (II. p. oz). Josephus (Ant. II. ix.) relates
that the king of Egypt was induced to murder the
male children at this time by the prevalence of a
notion that a Hebrew was now to be born who would
humble the power of the Egyptians and exalt the
Israelites to the highest pitch of glory.

“Octwv. See on ver. 1.

‘Evés. Moses, Ex. ii. 3, 9.

” *ExreSévros, the usual word for exposing children
with the intention of destroying them. Herod. i. 112;
Aristoph. Nub. 531.

Eis €eyxov, ‘for their reproof,’ is best taken with
cobévros, referring to Moses’ actions in after time.
Vulg.: ‘in traduetionem illorum,’ where Reusch thinks
that ‘illorum’ ought to belong to the next clause:
‘ijHorum multitudinem filiorum abstulisti.’

Ee

210

“Opodupaddy, ‘conjunctim, ‘in common,’ as ver.
12. Job xvi, 10: xxi. 26.

6. *Exeivyn 4 vig, the night of the Exodus.

Natpdow. Most commentators take the ‘fathers’
to mean the Israelites in Egypt who were made ac-
quainted with the details of the tenth plague before-
hand, Ex. xi. 4 ff.; xii. 21 ff. But the Israelites are
called ‘God’s people,’ ‘sons,’ ‘saints,’ etc., but never
‘fathers,’ in this Book ; and the opposition in the next
verse introduced by 8 would be lost if matpdow and
Aaod were identical. It is better therefore, with Gutb.,
to refer rarpdow to the patriarchs, and the ‘oath’ to the
promise made to Abraham (Gen. xv. 13 ff.), and like-
wise to such passages as Gen. xxii. 16 ff., xxvi. 3 ff;
xxviii. 13 ff.

*Aohadds ciddres.

ywooero mas oikos ‘Iopand.

Comp. Acts ii. 36: dopadds ody
See also xxii. 30.
*ErevOupyjowo, a word almost unknown. Vulg.:
‘animaequiores essent.’ The word ‘animaequus’ seems
almost peculiar to the Vulgate and other Latin trans-
lations of the Bible. It occurs in a Latin version of
Herm. Past. I. i. 3; Rénsch, Itala und Vulg. p. 223.

7. ‘So of Thy people was accepted,’ Eng. The
translators evidently took ‘the fathers’ and the ‘ peo-
ple’ to be the same persons ; hence they render 8¢, ‘so.’
For the same cause the Sin. MS. expunges the particle,
the scribe not understanding the opposition intended.

NpocedéxOn, ‘was expected.” 2 Mace. viii. 11.
The ‘suscepta est’ of the Vulg. is only admissible
with a very harsh zeugma.

*Amé eva, ‘ exterminatio, Vulg. See on vi. 18.

8. ‘Qs ydp. This, the original reading, has been altered
into 6 to make it suit the rovr@, which answers to it.
But the combination of és and the demonstrative pro-
noun is not unexampled; and the Vulg. gives ‘sicut

.. sic.’ Thus Plat. Rep. ii. 8 (p. 365, D): rairg
iréov, ds ra tyyn tev Adyov pépe. The meaning is, that
the death of the firstborn, by which the Egyptians
were punished, was the means by which the Israelites
were glorified.

Npockadecdpevos, ‘calling us to Thee,’ by the

THE BOOK OF WISDOM.

institution of the Passover and the Exodus. Val:
‘nos provocans,’ reading mpoxadeodpevos,
9. Kpudy. The Passover, here referred to, was to

be eaten in each house, Ex. xii. 13, 46, and.so as not
to offend the susceptibilities of the Egyptians, Ex. vili,

26. Vulg.: ‘absconse,’ 4 Esdr. xiv. 26. So ‘insen-
sate,’ ch. xii. 23; ‘pompatice,’ Amos vi. 1. ‘ Abs-
consus’ = ‘ absconditus,’ occurs vii. 21 ; Ecclus. i. 39;
iv. 21, ete.

*Ebuciafov. The Passover was a real ee
and sacrificial terms are applied to it both in the Old

and New Testaments, Ex. xii. 27: 6vciard mdcya otro

Kupig. Deut. xvi. 5,6; Ex. xxiii. 18; Heb. xi. 28.
Philo: ‘In praesenti vero paschate nominato univer-

sus populus sacerdotio honoratus est; omnes enim

per se peragunt sacrificium.’ Quaest. in Exod. i. 10
(p. 455, Auch.).

NaiSes dyabay, ‘sons of good fathers.’ (Comp. xiv.
26.) ‘Pueri bonorum, Vulg. The children of the
patriarchs, and therefore inheritors of the blessings.
‘The good men’ are the ‘ Fathers’ whose praises the
Israelites are said to have sung on the night of the
Exodus in contrast with the Egyptians’ lamentations
over their dying children, @pnvoup, waidwv, ver, 10.

Grimm takes dya#év as neuter, and compares the ex- —

pression vids dwwdeias, John xvii. 12; but the two
phrases are far from corresponding, and there is here
no special propriety in forcing so barbarous an idiom
upon the writer. Schleusner translates: ‘ Filii quibus
destinata sunt bona paterna a Deo.’ It is true that
the writer does not elsewhere apply the term dyadot
to the Patriarchs, but that is no reason why he should
not do so here. We may compare Plato’s expression,
deoméras dyabois te xai é€ ayadv, Phaedr. lviii. (p.
274, A). ;

Tov 7. Oerér. vdpov. ‘ Established, or, came to agree-
ment with, the divine law,’ explained, as to the chief
terms, in what follows. Instead of @edryros (Rom. i. 20)
some MSS. read doidrnros, which seems to be a gloss.
The Vulg. indeed gives ‘ justitiae legem,’ but one MS. at
least has ‘ divinitatis.’

i
oy

But in either case the meaning

xvi. 13.]

is much the same; as they celebrated the Passover,
they agreed with one consent to observe the worship of
God, and to share equally the dangers and the bless-
ings consequent upon their release from Egypt. This
unanimity was signified by their all eating of the
lamb, and all taking of the bitter herbs and sauce that
accompanied the feast.

Tods dytous is best taken with atvous, as Apel and
Fritzsche edit. So Grimm and Gutb.

Npoovapédrovtes. I have with Fr. adopted this
reading from A., many cursives, the Compl., the Vulg.,
and the correction in §., as it seems unlikely that the
author would use ratpdow for the Patriarchs, ver. 6,
and zarépov for the Israelites in this place. ‘ While
they first sang the holy praises of the Forefathers,’ to
whom were made the promises now about to be ful-
filled. The introduction of the Hallel at the Passoyer
seems to have been of later date. But see 2 Chr. xxx.
21, Sept., and 2 Chr. xxxv. 15. IpoavapéAra is dm. dey.

10. Arepépeto dwvy. I have admitted gov) in agree-
ment with the chief authorities, Reusch’s suggestion of
oixrpa as = olkros being quite inadmissible. The word
‘has slipped out of V. and a few cursives. For the
‘piteous ery’ over the firstborn, see Ex. xi. 6; xii.
30. And for the contrast between the Israelites’ hymns
of joy and the Egyptians’ mourning comp. Eurip. Alc.
460 ff. ; Med. 1173 ff.; Aesch. Agam. 321 ff.

11. "Hy must be supplied to the participles. For
the universality of the destruction see Ex. xi. 5; xii.
29, 30. Targum of Jonathan: ‘And it was in the
dividing of the night of the fifteenth, that the Word
_ of the Lord slew all the firstborn in the land of Miz-
raim, from the firstborn son of Pharoh, who would
have sat upon the throne of his kingdom, unto the
firstborn sons of the kings ~who were captives in the
dungeon as hostages under Pharoh’s hand; and who,
for having rejoiced at the servitude of Israel, were
punished as the Mizraee: and all the firstborn of the
cattle that did the work of the Mizraee died also.
And Pharoh rose up in that night, and all the rest
of his servants, and all the rest of the Mizraee ; and

COMMENTARY.

211

there was a great cry, because there was no house of
the Mizraee where the firstborn was not dead. And
the border of the land of Mizraim extended four
hundred pharsee ; but the land of Goshen was in the
midst of the land of Mizraim ; and the royal palace of
Pharoh was at the entrance of the land of Mizraim.
But when he cried to Mosheh and Aharon, in the
night of the Pascha, his voice was heard unto the land
of Goshen; Pharoh erying with a voice of woe, and
saying thus: Arise, go forth from among my people,
both you, and the sons of Israel...’ Etheridge, pp.
477, 478. The following is Philo’s graphic account :
mept yap péoas vixras of mparoe marépas Kal pyrépas
mpoceutrovres, Kal tr’ exeivwv viol mddw mpotov dvopacbérres,
tytaivoyres, kal Ta copata éppapevor, mavres an’ ovdemais

mpopacews 78ndov éLamwaiws dvypnvro, Kai ovdeuiay oikiav

dpopjoai pact tére THs ouppopas. dua b€ rH ew, xara rd
elxds, Exagror Oeacdpevor rods dudrdrous ampoc8oKnrws tere-
Aeurnkdras, ois duodiarror Kai Gporpdmefor pepe tis éomepas
éyeyévnvto, Baputar@ mévOer xaracxebévres, oipwyis mdvra
évérdknoav. Gore cuvéBn kat dud thy Koworpayiay Tod mabous
dndvrev adOpdws spobvpaddy éxBonodvrwy, eva Opijvov amd
Tepdtav énl mépata cumynoat Kara mdons THs X@pas .
Grep Se ev rois rovovros gidet, Ta mapdvTa vopicarres apyiy
elvar pet(dvwv, Kal rept tis Tav ere CavT@v dmwdeias Kara-
Seicavres, ouvédpapoy eis ra Bacidera Sedaxpypévor, kal ras
éoOijras mepieppnyyévot KateBdwy tod Baciiéws, ws mav-
Tay airiov trav oupBeByxérav Sewaov. Vit. Mos. i. 24
(II. p. 102).

12. ‘Ixavoi. This is a rhetorical inference from
Numb. xxxiii. 4, and the funeral ceremonies of the
Egyptians were costly and long. See on xix. 3.

Npds pilav porhy, ‘Uno momento,’ Vulg.

“H évtup. yéveois att. Ps. cv. 36: ‘ He smote all
the firstborn in their land, the chief of all their
strength.’ See on iii. 13. i

AvێpSapto, the plup. seems better suited to the
passage, and has higher MS. authority, than depOdpn,
the reading of V.

13. Tap, further proof of the greatness of the
Egyptians’ calamity, seen by its effect on their minds,

Ee2

212

¢appaxtas, the sorceries and enchantments of the
magicians. See Ex. vii. 11-13, 22; viii. 7. Comp.
Rey. ix. 21.

coi vidv, so God speaks of Israel, Ex. iv. 22, 23:
‘Israel is my son, even my firstborn (vids mpwréronds
pov); and I say unto thee (Pharaoh) let my son (rév
Aady pov) go that he may serve Me; and if thou refuse
to let him go, behold, I will slay thy son, even thy
firstborn’ (rév vidy cov tov mparéroxov). Comp. Jer.
xxxi. 9, 20; Hos. xi. 1; and Matt. ii. 15.

14. This and part of the following verse are given
in the Roman Missal as the Introit for the Sunday
within the octave of Christmas, being applied to the
Advent of Christ, ‘the Word’ of God. §S, Eustath.
Antioch. quotes vers. 14-16, introducing them thus,
De Engastrym. xix. (XVIII. p. 652, Migne): f 8¢ rus
‘Tovdaixiy appoctay aPdeiav ras ebayyehixas od mpocierat
hovas, éraxréov airG Ta Tod ZoNopavros dropbeypara, xal
pyréov &d¢ ras" jovxou yap .. . x Opdvav Bacrixdv Eicpos
8) rhv dvurdkpirov émirayny cou épor, otras émAnpwre
Oavdrou ra mdvra . . . éri yas.

Mecafovons. Ex. xii. 29: ‘At midnight the Lord
smote all the firstborn in the land of Egypt.’ The verb
peod(o is of late use. Comp. Diod. i. 32; Herodian.
Gram. Schem. p. 586, 1 (Rhet. Gr. viii.) ; 8. Cyr. Al.
x. 1097 B.

15. ‘O mavt. cov ddyos. The expressions in this pas-
sage are certainly applicable to the Word of God in
the language of S. John. That the author had in view
the passage about the destroying angel, 1 Chr. xxi. 16,
is very probable, and he here personifies the Almighty
will of God, as Ps, cxlvii. 15: ‘He sendeth forth His
commandment upon earth, His word runneth very
swiftly.’ But the personal Logos seems plainly dis-
tinguished from the spoken ‘commandment’ in the
following verse. See Pearson, on the Creed, Art. II.
note e, vol. i. p. 215 (ed. 1833). Comp. Ezek. i. 24:
pov) rod Xéyov, and the description in Rev. xix. 13-16.
Past. Herm. Vis. IIT. iii. 5: reOepediora 6 mupyos to
pratt tod tmavroxpdropos «ai évddgov dydparos. It is a
most gratuitous assumption of Burton (Bampt. Lect.

Pareto te OU ee Oe ee as

THE BOOK OF WISDOM.

oom ? 2 =
- LA ae ee ee : Lora

III. p. 75, ed. 1829), that the author in this passage
speaks of the Word of God exactly in the same sense
which the Platonists attached to the term ‘logos.’
Bp. Bull takes a far juster view in his Def. Fid. Nic. —
I. i. 18: ‘It is clear, he says, ‘that the author is
speaking of a personally-subsisting Word (Aéyos evumo-
ardros). And it is no less evident that it is not some
ministering angel, as Grotius would have it, but a
divine Person, that is designated in this place; for the
author calls this Word “ Almighty,” and also assigns —
Him a “royal throne in heaven.”’ Works, Anglo- —
Cath. Lib. i. p. 33. See Prolegom. p. 26..
"Amér. wokeptoTys. ‘The Lord is a man of war,
Ex. xv. 3. Comp. Josh. v. 13, 14. For dmdr. see on
ch. v. 20.
Tijs SdeOpias yis, ‘the land devoted to destruc-
tion.” So (1 Kings xx. 42) Benhadad is called a8pa
éd€6piov, ‘a man whom I appointed to utter destrue-
tion,’ Eng.
16. Eipos 6£0, ‘gladius acutus,’ Vulg., in app. with
*sermo;’ but it is best taken in app. with émrayqy, ©
Comp. Rev. i. 16. In Hebr. iv. 12 the Word of God
is said to be roperepos ixép macay paxapay dicrouor.
Comp. 1 Chr. xxi. 15, 16.
*AvuTréxpitov, (Rom. xii. 9), ‘insimulatum,’ Vulg.
This Lat. word, in the sense of ‘unfeigned,’ occurs
nowhere else. Comp. ‘ incoinquinatus,’ iii. 13 ; ‘in-
auxiliatus,’ xii. 6 ; ‘inconsummatus,’ iv. 5. The idea
in the text is that God’s decree was irreversible, and
carried out its threats. Comp. Numb. xxiii. 19.
’Emtayjv. This late word often occurs in the
N. T., eg. Rom. xvi. 26; 1 Cor. vii. 6; Tit. i, 3.
See on xiv. 16.
Kai odpav. Comp. the description of Discord in
Hom. Il. iv. 443, and of Fame in Virg. Aen. iv. 177.
As used here, the expression must mean that the com-
mand passed from heaven to earth immediately. With
our later knowledge of the Personality of the Word of
God it is easy to see here an adumbration of the doc-
trine of the Second Person of the Holy Trinity, who is
God in heaven even while He walks on earth as man.

BePijxer, plup. without augment, as commonly in
N. T. ‘It stood,’ ‘stans,’ Vulg., like «3, dodadéos
BcByxds, in class. Greek.

17. Aewéy has higher authority than devds. These
dreams gave the firstborn an intimation of their fate, as
explained in the two following verses. Comp. xvii. 4.

18. "Evepdvitev, ‘made clear’ by words, or more
probably ‘ proved,’ that their death was a punishment
from God, and no mere accident. The addition of
‘mortis’ in the Vulg. at the end of the verse is tauto-
logical, and is not sanctioned by some MSS.

19. Kaxds mdoxouow. 8. Matt. xvii. 15.

20. The author contrasts the mildness of the punish-
ment inflicted on the Israelites, in many particulars,
with the stern penalty exacted from the Egyptians.

‘Tetigit autem tunc,’ Vulg. The unauthorised
insertion of ‘tunc’ introduces confusion into the pas-
sage. The event alluded to is the rebellion of Korah,
which happened long after the Exodus, indeed at the
' close of the journeyings. See Numb. xvi.

Neipa Savarou, ‘ trial,’ ‘ experience,’ as meipa dpyjs,
ver. 25.

Opaiors, ‘destruction, the word used Nymb. Xxi.
49: ‘They that died in the plague (ev rj Opavoer) were
14,700. So Ps. ev. 30, and elsewhere.

21. "Avhp dpepmros. Aaron, ‘blameless’ officially,
and in this case not involved in Korah’s sin.

Mpoepdxnoe. ‘Stood forth as champion.’
Ps. xcviii. 6 ; ev. 30; Job xlii. 8.

Aevroupyias. This word is used throughout the
Sept. to express the ministrations of the Levitical
priesthood, Exod. xxxvii. 19 (xxxviii. 21); Numb.
iv. 24, etc. Comp. Rom. xv. 16; Heb. viii. 6. For
the fact referred to see Numb. xvi. 46-48. In 4 Macc,
vii. 11 we have 6 marjp ’Aapay ro Ovpatnpio Kxabomduc-
pévos 8a tod eOvordnxrov mupds émitpéxov roy eumupioTiy
évixnoev dyyedov. (Joseph. Opp. ii. 507, Hav.)

*EgNacpdv, Ex, xxx.10; Lev. xxiii. 27; Ecclus.
Vv. 5, etc.

Oupo. In ver. 20 it is called épyy. The distinc-
tion between the two words, the former regarding

Comp.

COMMENTARY.

213

rather the feeling, the latter its exhibition, is not
maintained in late authors.

Oepérav, This term is applied to Moses, Hebr.
iii. 5.

22. “Oxdov is the reading of all MSS. except two
cursives, which, as well as Compl., have éAoOpevovra.
The Eng. version has adopted this reading, and trans-
lates, ‘the destroyer.’ The old versions read éydov,
Fritzsche receives xéAov from a conjecture of Bauer-
meister. But it seems expedient to make no change
in the face of this weight of authority, and to translate,
‘He overcame the commotion, the trouble,’ i.e. the
plague, and the sinfulness that caused it. Mr. Churton
translates ; ‘the opposition of the multitude; but it
was not till after the awful punishment of the guilty
that Aaron made the atonement. Num. xvi. 47.

Aéyw, by prayer and the remembrance of God’s
promises and covenant. Comp. Exod. xxxii. 13.
2 Cor. x. 4: 1a yap dda ris otpareias jay ob capKikd.

Tov xoddt., the plague personified.

AvaOfjxas, ‘ covenants, as Ex. ii. 24; Lev. xxvi.
42; Ecclus, xliv. 11, 20. The meaning ‘testament’ is
not found in the O. T.

23. Xwpnddv. ‘In heaps.’ Polyb. I. xxxiv. 5; Lucian.
Tim. 3 (I. 105); Philo, Vit. Mos. i. 17 (II. p. 96).

Metagé. ‘He stood between the dead and the
living; and the plague was stayed.’ Numb. xvi. 48.

Avécyice, ‘shut off the way (of the destroyer) to
the living,” Targum of Jonathan: ‘ Behold, the des-
tructive burning had begun to destroy the people: but
he put on incense, and made atonement for the people.
And Aharon stood in the midst, between the dead and
the living, with the censer, and interceded in prayer;
and the plague was stayed.’ Etheridge, p. 397.

24. "Emi ydp. ‘For upon the garment down to the
feet was the whole world:’ a further illustration of the
efficacy of Aaron’s intercession, which had this accept-
ableness because it was offered by the appointed High
Priest wearing his typical robes of office. For modipns
see Exod. xxviii. 4, 31; Ecclus. xlv. 8; and Rev. i. 13
(am. dey. in N. T.). ‘ Poderes’ oceurs in Vulg., Ecclus.

Se eo ke ae ea ae ee ee Te oe Se a oe Los ae a aes
Mes = La Bio) Sena, ee eae Ree rice. we f SO oil
< } ‘ iat aaa Sh das CEP Wns eae ee vice ae

214

xxvii. 9; Rev. i. 13. In the latter passage the word
is used to describe the priestly garment of Christ.
This robe, called the robe of the ephod, is described by
Josephus, Bell. Jud. V. v. 7, as modjpes xabvrepOev baxiv-
Owov evdupa orpoyytAov Ovcaverdy epyov. tay S€ Ovodvev
annptyvro kadwves xpvoeot, kat poal mapadAnAot, Bpovris pev
of xodwves, dorpamijs d€ ai poat anueiov. The High Priest’s
dress consisted of eight parts, viz. the breastplate, the
ephod, the blue robe, the girdle, the drawers, the tunic,
the turban, the mitre. Lev. viii. 7-8 ; Ecclus. xlv. 6-12.

Kéopos. Some commentators take this word here
in the sense of ‘ornament;’ but the allegorical inter-
pretation, which saw a representation of the world in the
_ form or colour of the High Priest’s robes, is supported
by the testimony of rabbinical and patristic tradition,
Thus Philo, De Monarch. ii. 5 (II. p. 225): mpooréraxrat
kai érépa xexpijoOar mavu rotkidny éxovon KaTacKeuyy, os
drexévopa kai pipnpd te Tod Kéopov Soxeiv eiva. So also
_ De Profug. 20 (I. p. 562): De Somn. i. 37 (I. p. 653);
Vit. Mos. iii. 13 (IL. p. 154). Comp. Joseph. Ant. IIT.
vii. 4, 7. Clem. Alex. Strom. v. 6 (p. 668 Pott.): rod de
dpxtepéws 5 rodhpns Kécpov éotiv alcOnrod cipBorov. See
A. Lap. in loe.

Nartépwv Sdéat, referring to the High Priest’s breast-
plate, on which were engraven the names of the twelve
Patriarchs. Exod. xxviii. 15-21, 29. ‘ Magnalia,’
Vulg., a word found often in that version (Ecclus. i. 15 ;
Acts ii. 11, etc.), and in ecclesiastical writers. Thus
S. Aug. Conf. xiii. 27: ‘magnalia miraculorum.’ S.
Cypr. Ep. lviii : ‘ magnalia divinae protectionis ’ (p. 96).

"Ent tetp. NiBou yAud., ‘on the four-rowed graven
stone,’ ‘stone of graving’ being=‘ graven stone,’ and
the whole work, which really consisted of four rows of

CHAPTER XIX.

1-21. Contrast as regards the powers of nature in
their action on the Israelites and Egyptians.
1. Méxpt téXous. In contrast to the wrath against

stantive, unless it be taken with yAv@js, which is harsh.
(See Ex. xxviii. 17.) This priestly breastplate is called —
Aoyeiov or Adytoy by the Sept. (Ex. xxviii. 15), as being ‘on
that by which the oracle was given. It is so named by —
Josephus in his description of it (Ant. III. vii. 5), and by —
Philo, De Monarch. ii. 5 (II. p. 226), who however con-
siders it as a symbol of the heaven, and to beso named
ered) Ta ev obpavd mavta Adyots Kai dvadoyias Sednpcovpynrae
kal ovvréraxrat, Tay yap éxet romapdmav Gdoyoy obdév, The
twelve precious stones in the breastplate correspond to _
the twelve stones in the foundations of the New Jeru-
salem in the Apocalypse. (Rev. xxi. 19, 20.) 4

Avodijp.
‘Holiness to the Lord” Ex. xxviii. 36; xxxix. 30. a

25. As though the very garments of the High Priest

repulsed the destroyer and were a plea for restraining
God’s wrath. Thus Ex. xxviii. 38: ‘It shall be always
upon his forehead, that they may be accepted before
the Lord.’

*OdoApedwy is written in some MSS, édcOpedar, both
here and 1 Cor. x. 10, and Hebr. xi. 28. ..

"EpoByy. I have taken this into the text instead —
of epo8néncav (S., V. and a few cursives), as possessing
the higher authority and alone suiting the sense of the
clause. The subject of the plural must be the Israelites;
but the allusion is not to them, but to the agent of the
plague. The Sin. MS. gives indeed ¢po8jOncar, but

the last three letters are marked as corrected, thus, — r

€poBnOncav. Vulg.: ‘et haec extimuit.’
Neipa, see on ver. 20,

the Israelites which ‘endured not long’ (xviii. 20), the
anger which punished the Egyptians was lasting, péxpe
rédous, to their destruction. Comp. xvi, 5, and ver. 4

Aaron’s mitre had inscribed upon it,

of this chapter, where rotro rd mépas expresses the same
view. Comp. also 1 Thess, ii. 16. Reusch notes that
he has not found this nineteenth chapter quoted by any
Greek or Latin writer.

MpoySer, sc. 6 Geds. God’s foreknowledge of the
Egyptians’ obduracy is alleged as the ground of their
final punishment (comp. Exod. iii. 19; vii. 4); te
their subsequent conduct showed that their previous
chastisement had worked in them no moral change,
and so God’s wrath pursued them unrelentingly. The
author does not mean that God punishes for sins fore-
seen, but not actually committed: his doctrine would
be, that men not using grace given, God, foreseeing
that they would make no use of further supplies,
punishes accordingly. See note on i. 13.

AdtGv 7a wédovta, like atrv » rexotoa, Eurip. Ale.
167, and 6 xeivov rexdv, Id. Electr. 333, the participles
with the article being = substantives.

2. “Om, x.7.A. explanatory of ra pédAorra, ver. 1.

*Emotpépavres seems to have been the original
reading, which has been altered into the easier émcrpé-
wavres, though the construction of this latter verb with
the genitive is unusual. "Emorpépecda is used with a
genitive in the sense of ‘to regard,’ ‘ pay attention to,’
as Soph. Phil. 598, 599 :—

tivos 8 "ArpeiSae rovd’ adyay otra xpdva
too@d’ émeatpépovto mpdyparos xdpw ;

Reusch: ‘Cum Aegyptii in eo elaborassent, ut Israelitae
abessent.’ The author uses the active in the place of
the customary middle voice. ‘Cum ipsi permisissent ut
se educerent,’ the authorised edition of the Vulg. gives,
but many important MSS. have: ‘quoniam ipsi cum
_ reversi essent,’ some have -both readings: ‘cum ipsi
reversi essent et permisissent.’ The reflexive form, ‘se
educere,’ for the passive (as in French), is found iy. 2.
"Ameivat, some cursives give dméva, but there is no
necessity for the change. ‘When they bad provided
for their absence.’
Mera om. mpoépp, Ex. xii, 31-33, 39. For zpo-
repro comp. Acts xv. 3; Tit. iii.13. Philo, Vit. Mos,

COMMENTARY. -

en ee ee a ee hs, a

215

i, 24 (IL. p. 102): ely dddos Gddov mapexddre Tov edv
peta maons omovdns €& dmaons tis xopas ekedavvew, xa rd
play jpépav paddov 8€ Spay aitd pdvov xatacyew mpds avy-
KeoTov Tipwpiay TiOépevor,

Audgouer, Ex. xiv. 5 ff. Philo: of d€ eAavrdpevor
Ib. 25.

3. "Ev xepoly exovtes Ta évOn, ‘having their funeral
ceremonies in hand.’ These, as we learn from Herod.
ii, 85-88, took a long time to complete; but before
these were finished the Egyptians repented of their
repentance.. The Eng. version is very inadequate :
‘While they were yet mourning.” Numb. xxxiii. 4.
For the funeral rites of the Egyptians see Wilkinson,
Anc. Egypt. ch. xvi. vol. iii. pp. 427 ff., ed. 1878.

Mpocodupsp. This word is dr. dey.

*Eneomdcarto, ‘ they seized, called in, another coun-
sel of folly.’ Josephus says that Pharaoh was influenced
by the idea that all the previous sufferings were the effect
of Moses’ enchantments, and that now having obtained
their desire and escaped from the land, the Hebrews
would make no more supplication to God, and would
therefore fall an easy prey to them. (Antiq. II. xv.)
He may have thought too, like the Syrians (1 Kings
xx. 23), that the God of Israel was merely a local god,
whose power did not extend beyond the limits of the
country (comp. 1 Sam. iy. 8), or that Moses’ commis-
sion was confined to a narrow sphere. ‘Of all the
infatuated resolutions which either king or people had
adventured upon, the pursuing of the Israelites with
such a mighty army or strong hand, after they had-
fairly entreated them to depart out of their coasts, may
well, to every indifferent reader, seem the most stupid.’
Jackson, Works, vol. ix. p. 412; Paraphr. on Exod.
ch. 11, The Targum of Jonathan says that Pharaoh,
hearing that the Israelites were bewildered near
Migdol, attributed their mishap to the power of the
idol Zephon, which had not been smitten with the
other idols, and therefore he was the more encouraged
to pursue them. Etheridge, p. 485.

*Avoias. S. Luke vi. 11: airol d€ édnobnoay dvoias.

"EEeBadov, Ex, xi, 1: drav d€ eLamooréAdy ipas obv

, ,
kal Svaxdpevot,

216

mavri, éxBadei dpas éxBodj. So xii. 33: ‘andthe Egyptians
were urgent upon the people, that they might send them
out of the land in haste,’ ovovdi éxBadeiv abrovs amd rijs yijs.

4. Tdp. The Egyptians’ ayo, ver. 3, was the conse-
quence of the hardening of their heart. Ex.ix.16; xiv. t7.

*Avdyxn. ‘ Destiny,’ ‘inevitabile fatum.’ This is
that judicial blindness and hardness of heart which
God inflicts on the wilfully disobedient. See Exod.
vili. 15, 32; Rom. ix. 17, 22. On this 8. Aug. says,
Ep. exciv. § 14, ad Sixt.: ‘Nee obdurat (Deus) imper-
tiendo malitiam, sed non impertiendo misericordiam.’
See Wordsw. in Rom, J. ¢. 5

Tév cupBeBnx., viz. ‘the plague. Ex. xiv. 4.
Vulg : ‘Horam quae acciderant commemorationem amit-
tebant.’ Reusch suggests that the right reading is,
‘immemorationem immittebat, dyvneria being thus
translated, xiv. 26. But ‘commemoratio’ is used for
‘remembrance, ‘memory,’ S. Luke xxii. 19; 1 Cor. xi.
24.

Npocavathypdowor, This, the reading of A. C.,
is far preferable to mpoavamd. of V., and is now pre-
ferred by Tischendorf in his Proleg. p. xlv. It occurs
2 Cor. ix, 12; xi.g. The Vulg. is very inexact: ‘Ut quae
deerant tormentis repleret punitio.’ Better MS. Sang. :
‘Ut eam quae deerat tormentis replerent punitionem.’
Comp. Gen. xv. 16:
tav Apoppaioy éws rod viv: Dan. viii. 23; 1 Thess. ii. 16.
See also Isai. li, 17, and 2 Mace. vi. 14: dvapéver paxpo-
Ovpav 6 Acondrns péxpt Tod Karavricavtas aitods mpos ék-

otra yap dvaren\npovra al dyapriat

mAnpoow dpapridy Koddoat,

5. Nepdoy. ‘ Might accomplish a wonderful passage.’
Ex. xiv. 28, 29. So in classical Greek mepdw moor,
Xen. Oecon. xxi. 3: mepav tepiovs rods. The obstinate
unbelief of the Egyptians became the occasion of the
display of God’s power and mercy towards the Israelites.

=évov Odv. In the sea, which obeyed the word of
Moses and overwhelmed them at his command.

6. The general meaning of the verse is that the
elements were so changed in their operations and effects
on the Israelites and Egyptians that they might seem
to be a new creation.

THE BOOK OF WISDOM. ae

' "Ev i8t@ yéver, ‘its own, proper, kind,’ as Viaus i
the next clause. .
“AvwOev, ‘afresh, S. John iii. 3. With mddw it it is
tautological. 5
Avetutobro, ‘refigurabatur, Vulg. With this Be :
usual word we may compare ‘ reaedificare,’ Am. ix. 11; _
‘remandare,’ ‘ reexpectare,’ Isai. xxviii. 10,13; ‘repro-
pitiare,’ Heb. ii. 17; ‘repedare,’ 2 Mace. iii. 35. a
Tais iSiats émtayats, ‘the peculiar commandments —
given unto them,’ Eng. Grimm. This would be equi-
valent to the variant rais cais émr., which seems tobe
an alteration of the original. The words mean simply — 7
‘their own commandments, z.e. the commandments —
which they have to obey, the orders of their Creator. —
The facts referred to are given in the next verse.
‘Serving,’ Eng. = ‘ observing,’ ‘ keeping.’

7. ‘As, namely, a cloud,’ Eng.; ‘ Nubes castra eorum
obumbrabat,’ Vulg. Both equally mistake the con-
struction, vepAn and the three other subjects being
constructed with e6cwpybn.

Nedéhy. The cloud which overshadowed the camp
of the Israelites and gave light to them by night, while __
it brought darkness to the pursuing Egyptians and =
kept them from approaching their enemies’ quarters.
Ex. xiii. 21, 22; xiv. 19, 20. Comp. Numb. ix. 18:
‘As long as the cloud abode (cxidé¢er) upon the tabernacle
they rested in their tents’ (wapeuBadoiow).

NpotipeotGros. ‘ Before existing.’ The verb occurs
in Dion. Hal. vi. 93 (IL. p. 1256); Plut. ii. 570 F.

*Avepmrddiotos. Isai. lxiii. 13: ‘That led them
through the deep, as an horse in the wilderness, that —
they should not stumble.’

Xdonp. meSiov, ‘a plain of green grass.’ (Ps. ev.
g: os ev épnyw.) Gutb. justifies the epithet by a refer-
ence to the flora of the Red Sea. Most commentators
take it as a poetical amplification. Philo’s account
(Vit. Mos. iii. 34) is this: pings Oaddoons, dvaxepnots
éxatépov tyhpatos, rigs Tay xara 7d payev pépos dia mavrds
tov Bdbovs Kupdrwr i” dytl retxav 7} Kparawrdrer, edOvrens
avaroph Ths peyadoupynbeians 6800, i) Trav xpvaraddobevrwr
peOdpros fv ddomopia, tod vous dxwdivws mefevovros dud

=xIXx. 13.]

Oaddoons ws emi Enpais arpamov Kat AWddous eddqous.

*ExpavpoOn yap 7) Wdppos, kal 7 oropas airs obcia cup~ —

gveica jvoby (II. p. 174). The narrative of Josephus
will be found Ant. ii. 16. See note on ver, 13.

8. May evos in apposition to the subject of djAéor,
‘they, a whole nation.’ The V. reading, ave6vi, has been
altered in the MSS. (see critical note), and all the best
MSS. give the reading of the text, though S. is corrected
by a later hand to wave6vi. Comp. Ex. x. 9.

9. "EveunOnoov, ‘they pastured,’ ‘ grazed,’ here
‘ranged,’ as Eurip. El. 1162:

dpeia tis ws AEaw’ dpyddav

Sptoxa vepopeva,

*Depaverunt escam,’ Vulg.; (‘escam’ is absent from
many MSS.). Comp. xAonPépor mediov, ver. 7; Is. lxiii.
11-14. A. Lap. notes that some MSS, have éxpepe-
rioay, but it is not mentioned by H. and P.

Aveoxiptnoay. Ps. cxiii. 4: ‘The mountains
skipped (éoxiprncay) like rams, and the little hills like
young sheep.’ Mal. iv. 2: oxiprycere ds pooxdpia éx
Seopav dvepeva, Cp. 8. Luke vi. 23. The word da-
oxprdo occurs in Plut. Anim. an Corp. ii. 501 C.

Aivoivres. Ex. xv. I-19.

“Pudpevoy = ‘ their Deliverer.’ The var. puodpevov
would refer to the particular occasioned mentioned.

10. "Epeuvnvto ydép. This reflection added to their
exultation at the passage of the Red Sea.

Tav év +. map. adtay. ‘What had happened in
their sojourning’ in the land of Egypt. 1 Esdr. v. 7:
dvaBdvres ék tis aixpadwoias tis maporxias, ‘ their cap-
_ tivity in a strange land.’ Acts xiii. 17: rdv Aady tpo-
cev & th mapoxia év yp Alyirrg. Vulg.: ‘incolatu.’
This word ‘incolatus’ (from the post-class. form ‘in-
colare’) is found also Ps, exix. 5; Ezek. xx. 38; 1 Pet.
i, 17. ‘The things which befell them’ are explained
in what follows, mas, «.r.A.

‘How the land brought forth flies instead of
cattle,” Eng. This version gives a wrong impression,
and omits yevécews. The contrast is between the na-
tural procreation of animals and their supernatural

COMMENTARY.

217

production. ‘How, instead of their being produced
(yevéaews, See on ver. 11) in the usual way, it was the
earth that brought them forth, Ex. viii. 17. This
is the view also of Gutberlet, and it certainly seems
to elicit the contrast better than the Eng. and other
versions.

*Efnyayev. Ps. ciii. 14: rod efayayeiv dprov éx ris
Comp. Gen. i. 24: ééayayérw 4 yi, x72,

Xxvina, used collectively as in Ex, viii. 18, and as
épruyopnrpa, ver. 12, The MSS. vary between cxvira
and oxvi¢a, The reading oxvipas is probably a cor-
rection. What creature is meant by the word cxviy
is very doubtful. Any small biting insect is called by
this name, and probably ‘lice’ is the best translation.
See Exod. viii. 16, 17; Ps. civ. 31; and the quotation
from Philo, ch. xvi. 9. The question is fully discussed
in Smith’s Dict. of Bibl., s. v. ‘lice.’

*Avtl Se évd8pur, sc. yevéoews, instead of aquatic ani-
mals producing the frogs it was the water that vomited
them out. Ex. viii. 1-6. ;

ll. Féveow, ‘production,’ as ver. ro. See ch. xvi.
2; Ex. xvi. 13; Numb. xi. 13; Ps. Ixxviii. 26-29.

*EmOupta mpoaxd. Ex. xvi. 3; Numb. xi. 4, 34.
‘Led with (z.e. by) their appetite,’ Eng.

12. Eis yap wapapu0iev. ‘For their relief.’
allocutione desiderii,’ Vulg. See on iii. 18.

*Optuyopytpa, collectively, as oxvira, ver. 10.
Comp. 6 Barpaxos, Ex. viii. 6; dxpis, Ex. x. 12, 14.
The arrival of quails from ‘the sea’ is in accordance
with Numb. xi. 31. Their annual migration is a
well-known fact.

13. ‘And punishments,’ ete. A new paragraph
begins here, The mention of ‘the sea’ leads the author
to think of the punishment which it inflicted on the
Egyptians. Apel, Reusch, and Tisch. have only a
comma at dprvyopnrpa. Field has a full stop. Fritzsche,
Grimm, and Gutberl. commence a new paragraph, So
Eng. begins ver. 13 here.

‘Apapt., the Egyptians; the reference is to the
overthrow in the Red Sea.

Mpoyeyovérwy. V. and Ven. give yeyovdrwy, doubt-

Ff

vis.

‘In

oT, DE SO SM ee OE a ee

218

less by a clerical error. Josephus, Ant. ii. 16. 3, says
that the judgment on the Egyptians was preceded by
violent storms of rain and hail, and terrible lightning
and thunder; and the Psalmist alludes to the same
fact, Ps. Ixxvii. 16-18, ‘The voice of Thy thunder
was in the heaven: the lightnings lightened the world,’
etc. In Ex. xiv. 24, 25 it is said that ‘the Lord
troubled the host of the. Egyptians ... so that they
said, Let us flee from the face of Israel, for the Lord
fighteth for them against the Egyptians.’ The Egyptians
might have repented of their purpose at the first
‘signs, if they had willed to do so; their destruction
was ‘ owing to their own wilful wickedness.’

The justice of the punishment inflicted on the
Egyptians is proved by contrasting their conduct with
that of the Sodomites, the mention of the storm per-
haps leading to the thought of the dwellers in the
Plain who were overwhelmed with a tempest of fire.

Kai ydp. ‘For they also perpetrated a harsher
violation of hospitality.’

Xadenwrépay, ¢.e. in comparison of others, even of
the Sodomites, whose sin was punished with fire. See
8. Jude 7.

. Musogevia is am. Aey. though piodgevos is found in
Diod. Excerpt. 525. 61.

14, Ot pev... oro. Se, the Sodomites . . . the
Egyptians. The author here as elsewhere (comp. ch.
x.) presupposes in his readers a knowledge of the his-
tory of Bible characters sufficient to enable them to
identify the persons alluded to. Some suppose that
the reference is to the Jewish settlers in Alexandria
under the first Ptolemies; but ver. 17 plainly points
to the Sodomites.

Tods dyvoodvtas. This expression has occasioned
great difficulty to translators and commentators, some
of whom have solved the matter by making it =
dyvoovpévovs. Vulg.: ‘ignotos.’ Eng.: ‘those whom
they knew not;’ a simple, but inadmissible explication.
The MSS. do not vary, but editors have suggested
dyvoarous, dyvwpovoivras, dyyaras. No change is neces-
sary. As Gutb. observes, the term is contrasted with

THE BOOK OF WISDOM. |

edepyéras. The Egyptians illtreated those who had —
been their benefactors, to whom they were bound by
benefits received ; the Sodomites wronged persons who
(speaking from the standpoint of the Sodomites) knew
nothing of them. See Gen. xix. Churton: ‘The
men of Sodom refused hospitality to strangers to whom
they were unknown, and in no way indebted,’

Napértas, ‘advenas,’ Vulg. Mere visitors, in con-
trast to the Israelites, who were évovus, ‘ guest friends,’

Evepyéras, referring to Joseph’s policy, Gen. xli,
55-57; xlv. 8, and to the improvements effected by
the Israelites’ occupation of uncultivated land. See
Ex. i. 7. }

*E8ouovTo. Recent discoveries place the expul-
sion of the shepherd dynasty, and the re-establishment
of the native kings, in the interval between the death
of Joseph and the birth of Moses. See a popular
account of these discoveries in The Bible Educator, i,
pp. 122-124.

15. This verse has exercised the wits of commen-
tators to little purpose. There is no variation in the
MSS., and editors have resorted to conjecture in order
to amend what they consider a corrupt text. Thus
some read: ov pdvov’ GA tes. Others: ob pdvov arn,
GN A@An tis éora. Others: ob pdvoy, ddd’ ef tes émt-
oxom) orn avrois. Gutb. suggests GAN’ } tis émtcKxomy
oraz, Apel prints kal od pévov, add’, iris émokom),
This, or Gutberlet’s suggestion, points the
way to the right interpretation, which I conceive to be
this: ‘And not only so (not only is the contrast in
ver. 14 true), but whatever allowance is made shall
belong to them (the Sodomites), inasmuch as they re-
ceived with enmity those who were strangers.’ This
is the view taken by the English translators: ‘And _
not only so, but peradventure some respect shall be
had of those, because they used strangers not friendly,’
Mr. Churton, overlooking the tense of éora, para-
phrases: ‘Besides this, it is evident that whatever
visitation of judgment came upon the people of Sodom
for their cruel reception of foreigners, the Egyptians
merited a heavier one.’ Dr. Bissell, with small regard

» an
€0Tal avT@Y,

for the Greek, and in very peculiar English, trans-
lates : ‘ And not only so, but—for which they shall be
punished—hbecause they received strangers hostilely.’

*Emoxom), ‘ regard,’ ‘ respect,’ as ii. 20, -

16. Oi 8é, the Egyptians, at whose invitation the
Israelites had come to Egypt. See Gen. xlv. 17-20;
xlvii. 6, 11.

“‘Eopracpdtov. This uncommon word occurs in
S. Method. Serm. de Sim. 12 (p. 376 B, Migne).

Acxatwy, ‘rights,’ ‘civil privileges.’ This is not
expressly stated in Genesis, but may be inferred from
the accounts of their reception. -

*Exdxwoav. Ex. i, 10-14.

17. *Ew\jynoov. The Egyptians were effectively
struck with blindness in the plague of darkness, as the
_ Sodomites (éxeivoc) were actually at Lot’s door.

*Aopasia, a word peculiar to the Sept. (Gen. xix,
11; Deut. xxviii. 28; 2 Kings vi. 18), is used here in
the double sense of inability to see, and deprivation of
sight, the darkness making the eyes of the Egyptians
useless, and the Sodomites losing the power of sight.

Tod dixatou, Lot, as x. 6.. See Gen. xix. 11.

*Axavet oxdret, ‘yawning darkness ;’ or it may be
‘ vast,’ the word dyavjs, with d intensive, being applied
to the sea, an army, ete. The Vulg. translates: ‘subi-
taneis tenebris,’ taking the word in the sense of ‘ not
gaping,’ ‘ not lethargic,’ the d in the compound being
then negative. Mr. Churton takes it in the sense of
‘mute with astonishment,’ ‘a gloom that deprived
them of speech,’ the epithet appropriate to the persons
being applied to the darkness. This seems to be an
_ unnecessary refinement. The Vulg. word ‘subitaneus’
may be compared with ‘temporaneus, S. James v. 7 ;
*coaetaneus, Gal. i. 14: ‘collactaneus,’ Acts xiii. 1.
See note on xvii. 6.

Tév adrod @., ‘his, Lot’s, door.” Gen. xix. 11.
Some editors, who adopt the variant r. éavrod 6., make
the clause refer to the Egyptians, which seems less
appropriate, as we are expressly told that under the
plague of darkness none of them left their place.
See xvii. 2, 17; Ex. x. 23.

COMMENTARY,

18. The general meaning of this difficult verse is \

this: the interchange of operations in nature (in the
case of the miracle mentioned) occasioned no disorder,
nor marred the harmony of the Cosmos any more than
the transposing of a melody to a different pitch occa-
sions any real change in the tune. Or, if this idea is
in advance of the musical practice of the age, we may
take it thus: the elements were no more changed in
their nature than are the notes of a psaltery by their
pitch and measure, which indeed give the character to
the tune, but remain notes still. The author, carried
away by his grand conception, has regarded meaning
rather than language, and hence has made the sentence
somewhat grammatically unintelligible, AsadAdaaover
is predicated of oroxeia and Pédyyo (Gutb.); and the
two members of the comparison are so mingled toge-
ther, that the terms properly applicable to one only
are also assigned to the other. The literal rendering
therefore is this: ‘ For the elements being differently
disposed among themselves change, as in a psaltery
tones do, the name of the measure, remaining always
sounds.’ That is, the elements retain their nature
though their operations are changed.

Wadripiov, a stringed instrument, Ecclus. xl. 21,
In the Sept. the word is applied to instruments having
different names in Hebrew. Thus Dan, iii. 7, ete., it
represents pesanterin, in Ps, xxxii. 2, etc. it trans-
lates nebel, elsewhere rendered vaSta, 1 Sam. x.
5, etc. Comp. 8. Athan. Ep. Encyel. 4 (p. 91).

Mévovra ¥x@, ‘ remaining (the same) in sound,’ i.e.
in their nature, the word which applies properly to
the musical instrument being applied also to crotyeia,

19. The author sums up the chief instances of

God’s Providence in the case of the miracles that

_ concerned land, water, and fire. It seems best to

confine the allusions to events connected with the
Exodus,

Xepoaia, évuBpa, yyxtd, sc. (aa. ‘Land animals
were (for the time) turned into aquatic.’ Alluding
doubtless to the passage of the Israelites and their
cattle through the Red Sea. Ex. xii. 38; xiv. 29;

Ffa2

220

Ps. Ixy. 6: 6 peracrpépov tiv Oddaccay els Enpdy, &
moran Siedevoovrat Trodl,

Nnxra, the frogs that came up from the river, and
covered the land, and filled the houses. Exod. viii. 3,
4. Ps. civ. 30. §. Ephr. in Exod. ec. viii. (p. 208):
‘ Perierant pisces, subsiliere ranae, alterum natantium
genus, ut scilicet de vivis ranis gravissime laborarent,
qui de piscibus mortuis nihil laborayerant.’

20. “Ioxuev accords with the tense of the other verbs.
It is used with a genitive in the sense of ‘to be
stronger than,’ to ‘exceed,’ so that there is no need to
add, as some MSS, do, émAeAnopéevoy to govern durduews.
For the allusion see on xvi. 16, 17.

¢ucews. The reading dvvayeos, found in V. and
a few cursives, seems to have been introduced acci-
dentally from the preceding clause.

21. EipOdptwy {déev, ‘corruptibilium animalium,’
Vulg. This seems to refer to the locusts. But see on
xvi. 18. The author poetically regards some of the
animals sent in judgment as still existing at the time
of the Plague of hail and lightning. Mr. Churton:
*Though they had bodies of flesh which were in no
way proof against the devouring element.’ The un-
usual word ‘corruptibilis’ occurs Rom. i. 23; 1 Cor.
ix. 25; 1 Pet. i. 18, 23, and elsewhere; 8. Aug. as
Civit. xiii. 16. See note on x. 4.

"Epmepimatotvtwy. (Lev. xxvi. 12; Job i. 7.)
‘Coambulantium, Vulg. Post-classical. Cp. ‘ coan-
gustare, -—Luke xix. 43; ‘commanducare,’ Rev. xvi.
10; ‘ collaborare,’ 2 Tim. i. 8.

O68é tyhKTdv, sc. jv. The conjecture of Nannius,
received by Grabe and Field, ov8 @ryxov, suits the
Vulg.: ‘nec dissolvebant,’ but has no MS. authority.
For the allusion see on xvi. 22.

*AuBpootas, a classical word for ovpdvios, and so
equivalent to the ‘ bread from heaven,’ or ‘ angels’ food,’
of xvi. 20; Ps. Ixxvii, 24, 25. Vulg.: ‘ bonam escam,’
which is feeble.

- THE BOOK OF WISDOM.

‘Egyptians and of the Jews, began in his own time, —

22. Kara mdévrd, ‘in respect of all things, ae
every way. Comp. Deut. iv. 6-8. ‘a
*Epeydduvas. ‘ Magnificasti,’ Vulg. This is an
ante-classical word, common in the Vulg., e.g. Eeclus. —
xxxili. 10; Luke i. 46; Acts x. 46; Plautus, Stich.
Til. 43:.-
‘Pudicitia est, pater, eos nos magnificare, qui nos socias
sumserunt sibi.’
Philo deems that the Mosaic Law and the Temple ink r
its worship are to last for ever. De Vit. Mos. ii. 3:
ra 8€ rovrov pdvov BeBaa, doddevta, axpddavra, xabarep
odpayior picews aris ceonpacpéva, péver waylos ad’ is —
hpépas eypadhn péxpe viv, kal mpos roy érecra mavra Siapeveiy
mis adrad aldva Somep aOdvara, Ews dv pros kal wehyvn Kat
6 ovpmas odpavés re xal xéopos 7 (II. p. 136). De
Monarch. ii. 3: é@’ dcov yap 1d dvOparay yévos Siapevel, —
del kat ai mpdcodot rod iepod pudaxOnoovra cuvdiauwvifovcae
marti r@ xdope (II. p. 224).
Some have thought that the Book in its present
shape is incomplete, and that the author ought to have
carried his history of God’s dealings with the Israelites
down to later times; but the present view is abund-
antly sufficient for the scope of the writer; and the
last verse puts the finishing touch to the picture, by
asserting that what God’s dealings were in the period,
and under the circumstances previously indicated, so
they have ever been in every time and place. EvAoyyrés
"Auny (3 Mace. vii.

5 piorns "Iopand eis rods dei xpdvovs.
23). On the other hand, Dean Jackson observes truly:
“The calendar made by the learned author of the Book
of Wisdom, for the opposite fates or destinies of the

and shortly after our Saviour’s resurrection, to be out —
of date, and more than so quite inverted, “Versa
tabula currebant qui modo stabant ;” the lot or destiny
which this good author assigned unto the ungodly
Egyptians did fall upon his presumed holy ones the
Jews, his countrymen. Bk. x, ch. xl, 26.

a

Bonbyros, 175 b.

ayabérns, III a

dyyeXla, 136 a.

ayepwxia, 119 b.

dyopat, 153 b.

ns, 197 b, 207 a.

ddddos, 147 a

adivaros, 206 b.

abavacia, 156 a.

dbado, 113 b.

ainypa, 155 &

aiperis, 154 a

aidy, aldmos, 128 b, 137 a,
167 a, 181 b, 184 b, 186
a, 209 a.

dxni8@ros, 151 b.

dxowarnros, 188 a.

axpéropos, 168 a.

dydpavros, 141 b.

apBpécws, 220 a.

dpynotia, 189 a.

dpddvrtos, 150 b.

dvdykn, 216 a

dvadia, 117 b.

dverdums, 147 8, 156 b.

dvefixaxia, 121 b.

dvravakhd@, 208 a.

dyrurapépxopat, 197 b.

‘ d@vrurxto, 153 a.

avropOchpéo, 177 a
dyunékpiros, 212 b.
dvabev, 216 b.

INDEXES
TO THE MATTER CONTAINED IN THE COMMENTARY,

I. GREEK.

It. LATIN. Til.

ENGLISH.

The references denote the Page and Column,

INDEX I. GREEK.

afws, 124 b.

dopagia, 219 a.
dravyacpa, 151 b.
amepioractos, 197 b.
dmddrns, 111 b.
drrodoxipate, 159 b.
droxia, 176 a.

aréropos, 138 a, 170 a.
dper}, 128 a.

dppdmos, 201 a.
GréXectos, 127 b.
driuntos, 146 a.
avdévrns, 175 b.
abrocxedios, 118 a.
apOapoia, 122 a, 143 a
appov, 126 a.

dyavijs, 219 a.

Bacavos, 123 b.
Baowreia Geot, 166 a.
Bacideov, 116 a, 137 b.
Bacxavia, 131 a.
Bddvypa, 178 b.

Bios, 166 a, 188 a, 192b.
Prdopnpos, 113 b.
Bpaxuredjs, 191 b.
Bpépos, 172 a.
yeveordpxns, 180 b.
yeveots, 116 a, 126a, 217 b.
yevéris, 147 a.

yeadns, 161 a.

yryerjs, 144 b.

yAurra, 187 a, 192 b.

didBodos, 123 a.
SiaBovrov, 114 b.
didyvaois, 127 b.
Siabjxn, 213 b.
Stackiptda, 217 a
Siareiva, 153 a.
dicots, 178 a.
Sixaov, rd, 126 a.
Sixaocim, Ita, 138 a,
154 b, 159 a, 185 a.
dixn, 172 a.
Sixny, 178 b.
Soximato, 112 a, 124 bd.
86£a, 160 b.
dvodducros, 207 b.
Svedupyyros, 203 a.
éyxparijs, 158 b.
€Ovn, 156 b.
eidexOeua, 195 a.
eixov, 152 a.
éxBaots, 121 b.
éxBudfopa, 187 b.
éxhexrol, 125 b, 132 b.
éxukpde, 139 b.
éxriOnus, 209 b.
freyxos, 114b, 169a, 209d.
ehéyyxo, 112 a, 113 a, 114
b, 119 b, 133 b.
éupedernua, 182 a.
éumepitaréw, 220 a,
&vedpor, 188 a.
€vrpopos, 205 b.

évruyxavo, 158 b.
éveoriCouat, 140 a.
é£adXos, 188 b.
efi\acpes, 213 a.
ebixndto, 143 b, 161 b.
éfod0s, 124 8, 146 a.
érayyéAopat, 120 b.
érarootéd\do@, 170 b.
émevOupew, 210 a.
émueixera, 121 b, 177 dD.
émAavOdvopa, 118 b.
eripoxOos, 191 a.
émuxom), 122 a, 125 a, b,
127 a, 185 b.

éricxorros, 113 b, 219 a

éemotpépw, 215 a.
émogadys, 129 b, 161 a,
émtray}, 187 a, 212 b.
émitipia, 126 a.
éoxara, Ta, 121 a.
érafw, 121 b, 140 b.
evdpdvera, 183 b.

ev6js, 160 a.

evAdBea, 176 b.
evorabea, 144 b.
eipuis, ebpuia, 157 a.
épicrapat, 140 b.
éepuBpirros, 205 a.
{éo, 137 &

(noo, 115 a.

(nreiv tr. Kipwoy, 111 b.
{a}, 192 b,

222

Oedrns, 210 b.

dAnots, 202 a.

Opators, 213 a

Oupds, 196 a, 213 a

ididrys, 122 b.

Wwdadrpa, 203 b.

ica, 145 b.

kaipos, 155 b.

kaxopoxOos, 191 b.

kaxérexvos, 112 b.

kapov, 132 db.

karada\d, 115 db.

kardoraots, 177 &

xardxpeos, 112 b,

xevodogia, 186 a.

KiBdndos, L21 a, 1gt b.

kAjjpos, 127 a.

kdopos, 123 b.

kpdryots, 140 &

kpiva, KpiTns, LIT a.

ktiots, I19 a&

Adkkos, 167 a.

Aads, 156 a, 167 a.

Aetroupyia, 213 a.

Adyos, 6, 151 a I71 &, 201
a, 212,

Avbpwdys, 169 a.

payikos, 205 a

peod{o, 212 a

perakipydw, 201 a.

peradi\edo, 131 b, 202 a.

perdvoa, 173 a, 176 b.

pacpos, 189 a.

piookevia, 218 a.

pynpoveto, 118 b.

Ab intus, 206 b:
Absconsus, absconse, 1 49a,
210b.

povoyers, 150 a

pruordbea, 175.

pvoripiov, 122 a, 143 b,
186 b.

povotis, 154 a.

yntioxrdvos, 169 a.

vobevw, 189 a.

vopnos, 120 b.

voids, 161 b.

fenreia, 209 a.

Ooxdpropa, 124 bd.

OddKAnpos, 190 b.

épobupaddy, 210 a.

dpotorrabis, 145 a

émroroéw, 138 a.

6pOpif@, 141 b.

épOpwds, 172 b.

Sprvyomyrpa, 195 a 217 b.

dova, Ta, 141 a

éoudrns, 138 a, 159 a.

Bet, ev, 146 a.

matyviov, 179 a.

mais Kupiov, 120 b.

mavnyupirpos, 192 b.

mavroduvapos, 150 b.

mapaBoAn, 135 a.

mapaiveots, 155 b.

maparinrew, mapanreapa, 126
b, 141 a, 163 b, 1748.

mapedpos, 159 a.

metpato, 124 b.

Teptkopméw, 204 A.

metpoBddos, 139 a.

mmdoupyds, 191 b.

mrjOos, 156 b.

mAnpda, 113 b.

Tlvedpa, ro dywov, 112 a,
113 b.

modnpns, 213 b.

moduretpia, 155 a

modvdportis, 161 b.

mévos, 154 b, 166 b.

mropirpos, 183 a.

mopveia, 186 a.

mpoavapeAro, 211 a.

mpdvoa, 184 a.

mporéuma, 215 a

mpocavaratopa, 156 b,

mpocavardAnpsw, 216 a

mpoadextos, 160 b.

mpocéxo, 156 a.

mpovodipoua, 215 b.

mpoipiornut, 216 b.

mpopntns, 152 b.

mpordmdaotos, 144 b.

pepBacpds, 131 a.

poigos, 136 b.

pom), 172d.

o¢Bacpa, 188 a, 193 b.

onpeia Kal tépara, 155 b,
167 a.

oxviy, 217 b.

oxodtds, T12 a

copia, 112 b, 146.a, 161d.

orhayxvopayos, 175 a.

avyrhifo, 139 b.

ovyxpive, cbyxpiots, 146 a,

ovupBiaots, 154 a

ovipPoror, 196 a.

ovvavaorpop?), 156 b.

INDEX II. LATIN.

Accersio, 116 b.
Adinventio, 186 a.
Allocutio, 128 a, 155 b.

Anima mundi, 114 a.
Assistrix, 159 a.
Boethius, 153 a.

xadrxorddorns, 191 b.

ovveidnois, 206 a.
avvéxa, 113 b, 208 b,
ounéw, 160 b,
ooh}, 193 &
ctoracs, 148 a
owpnddv, 213 db.
rexvopdvos, 188 b. _
réhewos, TeAed@, 1328,159b.
teder}, 186 b.
tpavds, 150 a, 168 a.
tpiBos, 121 a.
vids Oeov, 135 a.
dry, 171 a.
bréppaxos, 168 a.
brooréAopat, 140 b,
POopa, 186 a.
pirayabos, 150 b.
prdpuxos, 173 b, 7
Ppdmors, 142 a, 146 a
154 b.
dviraxifo, 209 a.

xdpis Kal @eos, 125 Db,
132 b. =)

xépoos, 165 b.

xvovs, 137 a

xpdopae with ace., 147 a.

xpnotmevo, 1298

xpdvos, 155 b.

xpucodpyos, 191 b.

xevevrnpior, 124 db.

Warrhpiov, 219 b.

Wnhagnors, 193 a.

Wor), 157, 161 b.

éore, ‘and so,’ 144 b.

Cogitatio, 155 b,
Cognoscibiliter, 181 a.
Comessor, 175 a

.

Commemoror, 170 a.

Compeditus, 203 a.

‘Concupiscentia, 195 b.

Correptio, 114 b.

Creatura, 126 a.

Cruciatio, 141 a.

Custoditio, 142 b.

Detractio, 115 a.

Dignus with gen., 147 b.

Doctrix, 154 a.

Duriter, 181 a.

Electrix, 154 a.

Eo, inflection of, 202 b.

Excandesco, 139 b.

Exerro, 174 a.

Exquisitio, 142 b, 186 a,

Exterminium, extermino,
exterminatio, 124 a,
1398, 142b.

Fascino, fascinatio, 131 a.

Fictio, 189 a.

Fictum, 113 a.

Fumigabundus, 165 a, b.

Aaron, 213.

Abraham, 152 a, b, 164 b,
210a.

Adam, 144 b, 162 f.

Adventure, 118 a.

Alexandria, 192 b, 193 a.

Angels, 150 a.

Animal worship, 193b,194.

Apotheosis, 187 a.

Apples of Sodom, 165 b.

Ark, the, 164 b.

Art magic, 205 a.

Astronomy, 148 b.

Baal, 174 b.

Babel, 164 b.

INDEX.

Hibernalis, 202 b.
Honestas, honestus, 146 b,
147%
Immaculatus, 130 b.
Immemoratio, 189 a.
Impossibilis, 171 a.
Improperium, impropero,
120 b, 135 a.
Inauxiliatus, 175 b.
Incoinquinatus, 126 b.
Incolatus, 217 a.
Inconsummatio, inconsum-
matus, 127 b, 129 b.
Tncredibilis, 165 b.
Increpatio, 142 b, 179 a
Tndisciplinatus, 203 a.
Inexterminabilis, 122 a.
Inextinguibilis, 146 b.
Infirmiter, 129 b, 181 a.
Inhabitator, 174 b.
Tnordinatio, 189 a,
In palam, 187 a.
Insensatus, 126 a.

Insidia, 189 a.
Tnsimulatus, 212 b.
Intelligibilis, 150 b.
Juramentum, 178 a,
Justifico, 141 a.
Laesura, 172 a.
Magnifico, 220 b,
Mansueto, 198 b.
Medietas, 148 b.
Natio, 116 a.
Nativitas, 143b, 145),
202 a.
Nimietas, 129 b, 145 b.
Noceo, with acc., 189 b.
Nugacitas, 131 a, 145.
Odibilis, 174 b.
Ortygometra, 195 a.
O sapientia, 153 a.
Partibus, 174 a, 176 b.
Poderes, 213 b, 214 a.
Praeclaritas, 145 b, 157 a.
Praesumo, 147 b. -
Praetereo, 114 b.

INDEX III.

Bacchus, orgies of, 188 b.

Barrenness, 126 a.

Bears, 171 b.

Because, 173 a

Bezaleel, 148 a.

Birds, Egyptian, 207 b.

Blood, plague of, 168 b,
169 a.

Body and soul, 157 f., 161.

Botany, 149 a.

Breastplate of High Priest,
214.

Cain, 164 a, b. -

Caligula, 187 a, 193 a.

Canaanites, 166 b, 174 a,

ENGLISH.

175 b, 176.
Chastity, 128, a, b.
Child-sacrifice, 188 b.
Christ, references to, 120,
121 b, 1358, 149d,
151 a, b, 152 a, 157 8,
196, 212 a,
Chronology, 148 b.
Cloud, pillar of, 167 b,
216b.
Conceit, 156 a.
Conscience, 133 b, 206 a.
Continency, 158 b.
Counterfeits, | Egyptian,
1924,

223

Praevaricatio, 190 b.
Protoplastus, 144 b.
Providentia, 142 a, 161 a.
Querela, 164 b.
Refiguro, 216 b.
Refrigerium, 117 b, 130 4.
Respectio, 127 a, 142 b.
Reverentia, 177 b.
Sacramentum, 122 a,143 b.
Saeculum, 181 b.
Salvator, 197 a.
Sibilatio, 134 b, 142 b.
Subitaneus, 204 b.
Subitatio, 134 b, 142 b.
Supervacuus, supervacui-
tas, 170 b, 178 b, 186 a,
192 a
Sustineo, 156 a.
Traductio, 121 a, 169 a.
Tuto, 166 b.
Vacuitas, 182 b.
Vitulamen, 129 a.
Zelo, 115 a

-

Creationism, 157 a.

Cross of Christ, The, 185 a.

Crown, crowning, 119 a,
129 a, 137 b.

Darkness, plague of, 203,
204, 219 a.

Death, physical and eter-
nal, 115, 122 a, 123 b.

Devil, the, 122 b, 123 a.

Egyptians, Egypt, 167 b,
168 b, 169, 170, 178 b,

1938, 198a, a211b,
218 a,

Elements, the, worshipped,
180 a.

224

Enoch, 130 b, 132 a.
Esau, 166 b.
Eschatology, 117, 1224,
133 b, 1348.
Essenes, 152 b, 202 b.
Eucharist, the holy, 200 b.
Eunuch, 126 b, 127 a. -
Exodus, the, 210, 219 b.
Fear, to,=frighten, 205 b.
Fire, pillar of, 167 b,
209 a.
Firstborn, death of the,
210 a, 211, 2138.
Flies, plague of, 10974,
217 8.
Flood, the, 164 a.
Fools, folly, 112 a.
Foreknowledge,
215 a.

Freewill, 176 b.
Frogs, plague of, 195 b,
198 b, 217 b, 219 b.
Funeral rites, 211 b, 21gb.

Future state, 117, 118 b.
Gestation, period of, 145 a.
Giants, the, 184 b.
God, son of, 120 b, 135 a.
Greeks, the, 193 a.
Hades, 116 a, b.
Hail, plague of,
218 a.
Heaven, 127 a.
Hornets, 176 a.
Idolatry, idols, 179a, 180 a,
181b, 185 b, 186, 187,
188.
Image-worship, 191 a.
Inhabitance, 176 a.
Jacob, 166 a, b.
Jews, renegade,
132 a.

God's,

198 a,

120 a,

INDEX.

Joseph, 166,b, 167, 218 a.

Know God, to, 170 a.

Korah, 213 a.

Laban, 166 b.

Law, Mosaic, 120 a, 209,
220 b.

Lice, plague of, 1974,
217 b.

Life, eternal, 122, 1244.

Lightning, plague of, 198b,
201 b.

Liturgies, ancient, 162 b.

Locusts, plague of, 197 a,
2208.

Lot, 165 a, 219 a.

Lot’s wife, 165 b.

Magicians, 205 a, 212 a.

Manna, 199 b, 200, 201,
202.

Materialism, matter, 112,
171.

Moloch, 174 b.

Moriah, 160 a.

Moses, 167 a, 168 a, 170 b,
209 b, 213 b.

Nebuchadnezzar, 187 a.

Neo-Platonism, 158 a.

Nile, the, 169 a, 178 b,
179 b.

Nimrod, 164 b.

Noah, 164 b, 176 b, 184 b.

Panoply, 137 b.

Pantheism, 173 b.

Passover, the, 210 b, 211.

Pataeci, the, 183 a.

Patriarchs, the, 210.

Pentapolis, 165 a.

Perjury, 189 b.

Pharaoh, 167a, 169 a,
177 b, 180b, 211, 215b.

Physician, 197 b.

Plagues of Egypt, 139 a,
168 b, 169, 171 a, 178b,
197 & 199 8, 209,

Platonism, 1148, 1504,
15a, 1558, 157 b,
160a, -171 a, 1744,
184 a, 212 b.

Potiphar, 167 a.

Predestination, 131 a.

Priest, dress of High, 213),
214.

Prophecy, 152 b.

Providence, 184 a.

Psaltery, 219 b.

Ptolemy Philopator, 193 a.

Punishment of mighty men,
140 b.

Pythagoras, 157 b.

Quails, 194 a, 217 b.

Rabshakeh, 177 b.

Red Sea, the, 184a, 216 b,
217b.

Repentance, 173 a.

Riches, 136 a.

Righteousness,111a, 185 a.

Sacraments, the, 201 b.

Seal, 118 b.

Serpent, the brazen, 196.

Serpent, the Old, 122, b,
196 a.

Serpents, fiery, 196.

Serve, to, 216b.

Sin, original, 158 b, 176 b.

Sodom, Sodomites, 165,
218.

Solomon, 140 a, I41 a,
144 a, 148b, 1498,
155b, 156a, 159 a.

Solstices, the, 148 b.

Son of God, 120 b, 212 a.

Sorites, 142 a.

THE END,

Soul, the, 112b, 123, §

125 a, 1578, b, 192 a

Spirit, the Holy, 112 b,
14a, 161 b.

Spirits, 150 b, 151 a.

Spirits, Solomon’s supre-
macy over, 149 a.

Stoics, the, 150 a, 151 a

Stone-bow, 139 a.

Sun, worship of the, 180 b.

Suppose, 203 b.

Temple, the, 160 a.

Tempt God, to, 111 b,
112 a,

Teraphim, 183 a.

Therapeutae, 126 b, 166 a.

To, the prefix, 172 a,

Traducianism, 157 a.

Travel, 166 b.

Turn, for our, 120 a.

Unright, 177 a.

Virtues, the Cardinal, 154 b.

Vulgate, additionsin, 119 a,
128 a, 1378, 1394,
143 b, 156 a, 162,168 b,
169 b, 170 a, 172 a, b,
173 a, b, 180 b, 1824,
187 a, 193 b.

Wasps, 176 a.

Water, miracle of, 169 b,
170 b,

‘Wisdom, 112b, 141 b,
142a, 143b, 146a,
147 b, 149b, 151 a,
152b, 1538 155 a,
159 b.

Word, the, 159a, 171,
197 b, 212,

Works, good, 147 b.

Years, cycles of, 148 b.

Zoology, 148 b.

11

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