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28 [See, e.g., the curious reading in Levi 18, kai\ sth/sei, where the Latin mss. are unanimous in giving stare faciet; also the mistake of 'Iakw/b for 'Roubh/m in Issachar 1.
29 See Tischendorf, Aus dem heiligen Lande, p. 341.
31 e.g., 1483: Hagenau, 1532; Paris, 1549: and often.
32 This English translation having been made from the Latin, the printed editions of which swarm with inaccuracies (Grosseteste's Latin version itself being a most exact translation), I have been able to make much less use of it than I could have desired. It has. however, been compared throughout.
33 Monsieur Macè, Chefecier, curè de Saint Opportune, Paris, 1713.
34 e.g., Vienna, 1544; Strasburgh, 1596; Hamburgh, 1637.
1 There seems a reminiscence here of the words of Dan. x. 3, [LXX.; For proofs of penitence, see p. 11, note 3, infra].
2 For this use of pneu/mata as applied to the senses, we may cite Plutarch (De placitis philosophorum, iv. 21), who, speaking with reference to the Stoic philosophy, says, h\ me=n o!rasij e0sti\ pneu=ma diatei=non a0po\ tou= h\gemonikou= me/xrij o0fqalmw=n.
3 This clause is only found in Cd. Oxon.; it seems demanded by the following a\po/
4 Cf. Gen. xxxv. 22. The Gader mentioned below is the Edar of ver. 21, the Hebrew (
being reproduced, as often, by g.
5 [This section is censured by Lardner as unsuitable to dying admonitions. He forgets Oriental simplicity.]
6 This name, occurring once again in the Testaments (Naph. 3), is one frequently found applied to the angels as the custodians of the world and of men. Thus, in the Chaldee of Daniel (iv. 10, 14, 20:13, 17, 23, Eng. Ver.), we find the expression ry(
which Aquila and Svmmachus render e0grh\goroj. The corresponding Ethiopic term is of frequent occurrence in the book of Enoch, not only of the fallen angels (e.g., x. 9, 15, xvi. 1, etc.), but of the good (xii. 2, 3, etc., ed. Dillmann). See also Gesenius, Thesaurus, s.v. ry(
7 [Gen. vi. 4; Revised margin, I Cor. xi, 10; Jude 6, 7.]
8 [See Lardner on this root idea of our author, vol. ii. p. 353; but he is wrong as to Levi and Mary. Also Joseph, sec. 19, note 2, infra.]
9 The reading of Cd. Oxon., met' au0to/u, is doubtless to be preferred.
10 i.e., Machpelah, which in Hebrew means double, and is so ran- dered by the LXX., e.g., Gen. xxiii. 9.
2 That Simeon was prominent in the hostility to Joseph, is perhaps implied by his detention in Egypt as a surety for the return of the others: and Jewish tradition generally accords with this view. Cf. the Targum of the Pseudo- Jonathan on Gen. xxxvii. 19: "Simeon and Levi, who were brothers in counsel, said one to another, Let us kill him." Also this same Targum on Gen. xlii. 24: "And he took from them Simeon, who had counselled to kill him." Cf. also Breshith Rabba, §91.
3 [Gen. xxxvii. 22, 29, xlii. 22.]
4 [See Speaker's Com., N.T., vol. iv. p. 387, ed. Scribners.]
5 The Cam. ms.. seems wrongly to omit the negative here. The reference is doubtless to Gen. xlix. 7.
6 The reference seems to be to the Philistines, Cf Deut. ii. 23, Amos ix. 7 where the LXX. reads Kappadoki/a.
7 [For modern views of these, see Encyc. Brit., s.v. "Hittites."]
8 [Two of the many passages that leave no room for Lardner's imaginary "Unitarianism" in this author.]
9 The construction here is awkward of the participles after o#ti: possibly a clause may have dropped out after 'Ada/m.
10 [See p. 10, note 5, supra.]
11 John the Baptist. His greatness is declared by Christ Himself.]
12 [Two of the many passages that leave no room for Lardner's imaginary "Unitarianism" in this author.]
4 For the Jewish idea of seven heavens, cf. Clement of Alexandra, Strom., iv. 7: and Wetstein's note on 2 Cor. xii. 2; [also vol. vii. note 11, this series; and vol. ii. note 7, p. 438, this series].
7 [e0pi tw| pa/qei tou\ 'Uyisou=. Compare Tatian, vol. ii. p. 71, this series.]
8 This document, the idea of which is that of a book containing what is fore-ordained in heaven as to the course of the future, is one often appealed to in Apocalyptic literature, when some oracular declaration of weighty import is needed. Thus, in the Book of Enoch, the angel Uriel tells Enoch that the tablets contain all wisdom, the dying Enoch tells his children that the tablets are the source of all understanding etc. (see, e.g., cc. 81. 1; 93. 2; 106, 19, ed. Dillmann). In the Book of Jubilees, again, it is said that inscribed on the tablets are, e.g., the punishment of the angels who sinned with mortal women, the plan of the division of weeks, the name of Abraham as the friend of God, etc. (cc. 5, 6, 19). See also Test. Asher, 2, 7, infra.
9 [Gen. xlviii. 16. The Jehovah-Angel ]
10 a0spi/j. The Latin version gives the other meaning to a0spi/j here, of asp or viper. The epithet xalkh=n, however, renders "shield" much more probable, as there seems nothing in the context pointing to the "brazen serpent."
11 A quotation from I Thess. ii. 16, where the context also is similar to the present. [See Lardner's refutation of the learned Grabe on this quotation, vol. ii. p. 359.]
12 With the whole of this passage we may compare the description of the vestments of Aaron. See especially Ex. xxix. 5, 6 (LXX.). The pe/talon is the translation of Cyc
, the plate of gold on the fore head of the high priest over the mitre. The logi/on, or logei=on, is the breastplate, with the Urim and Thummim. For the podh/rhj, see Ex. xxviii, 27 (LXX.).