Epiphanius of Salamis, Weights and Measures (1935) pp.11-83. English translation

• Syriac introductory sections

• Introduction

• Signs Used in the Scriptures

• Why, How, and When the Greek Translations Were Made

• The Septuagint

• Aquila

• Symmachus

• Theodotion

• The Fifth and Sixth Translations

• Origen's Edition of the Combined Texts

• Measures

• Of Capacity

• Of Weight, Including Coinage

• Of Capacity, Local Usages

• Of Area and Length

• Concerning Names of Places, in Part  ¹

• Individual Sites

• The Quarters of the Heavens

• The Geography of Palestine

• The Stars

• Geographic Terms

• Colophon

¹ Only this one heading occurs in the Syriac. The rest of the analysis included in the Table of Contents is added merely for the reader's convenience.

{45a}

THE TREATISE OF ST. EPIPHANIUS ON WEIGHTS AND MEASURES 

(SYRIAC INTRODUCTORY SECTIONS)¹

1.  [Further, it is well that we should know] what occasion induced Saint Epiphanius to compose ² this treatise on the measures and weights in the divine Scriptures. The occasion arose in the church when Saint Epiphanius, bishop of Constantia in Cyprus, was summoned by the God-fearing kings Valentinian,³ Theodosius, Arcadius, and Honorius, by letter. There was dwelling in Constantinople a certain venerable priest, Bardion by name, a Persian by race, a learned man, eager to learn (whatever is of) value in the divine Scriptures. He found weights and measures in the divine Scriptures; he sought information about them from Saint Epiphanius, the bishop. Then, perceiving the diligence of the one asking, he (the bishop) devoted himself to the task of collecting (information) from all the divine Scriptures and a multitude of histories. And when he had done this, he wrote it out in orderly fashion. And these things were finally composed and written {45b} as follows.

2.  A list in brief of the topics found in this treatise.⁴ Concerning weights. The talent, of 125 librae.⁵ The assarion,⁶ 100 lepta, by which (term lepton) also the smallest (weight) among the Hebrews is translated. The nomisma, 60 assaria; the assarion, however, consists of 100 denaria.⁷ The nomisma of silver; hence they say also silver (talent) in the Scriptures. The nomisma, that is to say, the silver (talent), |12 they divide into 6,000 lepta; it is also what accountants call the unit. The centenarius of 100 librae, which the Romans invented. The libra, 12 ounces; but the ounce is 2 staters, and the stater 4 zuze. Two zuze, 1 shekel, which is one-fourth of an ounce. The kodrantes, which also has the weight of 1 shekel, that is one-fourth of an ounce.⁸ {45c} But the kodarion is so named from the fact that it is tied up (in a purse) when it is changed. There was also an obolus which contained one-eighth of an ounce; it was of iron and in the form of an arrow. But there was also another obolus that was coined of silver, one-eightieth of an ounce. The chalkoi were found among the Egyptians, who originally made 8 to the ounce, each one of which was a zuzå. The Italian mina, of 20 ounces; but the barbarian, which is also the Theban, of 30 ounces. And, finally, they minted other kinds also, sometimes of 2 librae and sometimes of 4 librae. The dichryson ⁹ was half of the silver (denarius), and the silver (denarius) was a zuzå. And this dichryson was also finally called repudiated, because of him who had coined it. And there is also a silver coin called the folis, having {45d} the weight of half an ounce. And the folis, (so called) because of the roundness of its form, is that which is found among the Hebrews as the @@@ ,¹⁰ which, moreover, is 2 double zuze of silver. But among the Romans there were formerly 125 ¹¹ by number in the measure called the follis, which is also the bag, that is to say, the purse.¹² Two lepta, 1 shekel, which is one-fourth of an ounce. Every lepton, an obolus.

3. Concerning the measurement ¹³ of land and measures (of capacity). The "field" ¹⁴ is a land measure and consists of (the land sown by) 5 or 6 seahs. The kor is 30 modii. The lethekh is 15 modii, the same as the great homer.¹⁵ The great homer, 15 modii. The bath, |13 otherwise the little homer, 50 xestai. The seah, an overfull modius, that is to say, because of its overflow, a modius and a {46a} quarter. The modius, of 22 xestai, which is also the sacred measure. The cab, among some one-fourth of a modius, among others one-fifth, and among a few one-sixth. The choinix, among the Cyprians one-eighth of the modius, which (with them) is 17 xestai, making 2 1/8 xestai. The hyfi ¹⁶ of fine flour, being the same as the choinix. The handful of meal, what the hand can grasp; and so the measure signifies as much as the hand can hold.¹⁷ The ardeb, 72 xestai, which also is found as a sacred measure. Three measures of fine flour, one-tenth, it is said, of an ardeb, that is, 7 1/5 xestai, (in) every measure. But each measure holds an omer; and, again, in every measure (are) 3 (little) omers, every one of them 2 xestai and one-{46b} third and one-fifteenth. Three measures of fine flour are not a measure but a kind, that is, broken grains of wheat that have been ground and have fallen into baskets.¹⁸ The nevel of wine is a measure of 150 xestai, that is to say, 3 liquid seahs; for a liquid seah consists of 50 xestai. The kollathon, among the Syrians half of a liquid seah, which is 25 xestai. The shatifta ¹⁹ of ointment, a vessel round in form, containing a libra by weight, that is to say, half a xestes. The aporryma, only among the Thebans, which is half a saites, of 11 xestai; for a complete saites is 22 xestai. The kapsakes of water, the great one of 12 xestai; but the small one that was provided for Elijah ²⁰ was of 4 xestai. The kotyle of oil, one-half a xestes. {46c} The kyathos, a measure for mixed wine, the xestes being divided sometimes into 6 parts, sometimes into 3. The metretes of wine; great is the variation in this measure, but according to the sacred measure 72 xestai. The metretes of oil indicates the same measure. The tryblion, shaped like the scutella, ²¹ but a measure of half a xestes. The xestes; there is great variation in the xestai, the Pontic being four times the Alexandrian, 8 librae in oil, but the Italian 22 ounces, the Alexandrian 2 librae, the castrensis 2 librae |14 and two-thirds and a little (more), the Nicomedian 20 ounces. The amphora, said to be the same measure as the nevel, for the Cyprians call a jar of 150 xestai an amphora. The shafitha, which among those of Ashkelon is of 22 xestai, among those of Azotus of 18 xestai, among those of Gaza {46d} of 14 xestai. The hin, the great one, 18 xestai, which is one-fourth of a metretes; but the sacred one is 9 xestai. The chus, the complete one, of 8 xestai, but the sacred one of 6 xestai. The golden stamnos,²² which was of 4 xestai, in which was the manna. The mares, among the Pontians 2 jars, each one of 10 xestai, which is 20 Alexandrian xestai. The kupros, among them 2 modii. The congiarium, of 6 xestai. The m^enasis, among the Cyprians and others 10 modii of wheat or barley. The medimnos of the Cyprians varies; for those of Constantia say 5 modii, but those of Paphos and the Sicilians say 4 1/2 modii. Here ends the (list of) topics. |15

{47a}

(THE TREATISE) OF ST. EPIPHANIUS, BISHOP OF THE CITY OF CONSTANTIA IN CYPRUS, ON MEASURES AND WEIGHTS AND NUMBERS AND OTHER THINGS THAT ARE IN THE DIVINE SCRIPTURES

1. Whoever wishes to have an understanding of the terms most frequently employed in the divine Scriptures----I mean the measures and weights and an understanding of other things ²³ ----let him take the trouble to read this memorandum. And first of all, it is well for him who is a lover of learning to know how many divisions there are in the prophetic writings.²⁴ For the prophetic writings are divided into ten classes,²⁵ as follows:

1.  Teachings ²⁶                    6. Punishments,²⁸ wailings ²⁹

2.  Contemplations ²⁵            7. Lamentations

3.  Exhortations                    8. Prayers

4.  Rebukes ²⁷                      9. Narrations

5.  Threatenings                   10. Predictions

And these signs are employed in the prophetic writings:³⁰ {47b} @ for the rejection of the ancient people; @ for the rejection of the law that is in the flesh; @ for the new covenant; @ for the calling of the Gentiles; @ for the Messiah; @ for the promises to the ancient people; @ for obscure passages in the Scriptures; @ for foreknowledge of things going to take place. |16 

2. And inasmuch as some have also supplied the Scriptures with marks of punctuation, these also are employed as marks of punctuation : acute (accent) '; grave (accent) '; circumflex ^{^}; long (vowel)  ; short (vowel) ^@; rough (breathing) @ ;³¹ smooth (breathing) @ ;³¹ apostrophe '; hyphen -; hypodiastole @. Concerning the asterisk, the obelus, the lemniscus, and the hypolemniscus, that is, the signs that are in the divine Scriptures.³² The asterisk is this *; and wherever used it indicates that the word used occurs in the Hebrew, and occurs in Aquila and Symmachus, and rarely also in Theodotion. {47c} But the seventy-two translators passed it by and did not translate it, because such words were repetitious and superfluous. And in elucidation of the things that have been said,³³ let it be said by means of a brief quotation, so that from the one instance you may understand others. There occurs in the first part of Genesis w''j 'dhm slw'jm sn' wths' mjwth sn', ³⁴ which is translated, "and Adam lived thirty years and nine hundred years," as Aquila also agrees. Here the seventy-two translators, being Hebrews and having been carefully instructed from early youth in the language of the Hebrews as well as that of the Greeks, did not merely translate the Hebrew writing into the Greek, but also, translating with insight, they retained the expression that was uttered twice among the Hebrews; but, instead of the word "year" being employed in two places, they used it in but one. What was considered lameness they changed to smoothness when [they said, "And Adam lived] nine hundred and thirty years," where, moreover, they did not eliminate {47d} a single word. But they also handed down accurately ³⁵ a reading which in the Hebrew cannot be expressed as concisely as when the seventy-two say, "Adam lived nine hundred and thirty years." But it is not thus in the Greek, so that Aquila translated superficially, saying, "Adam lived nine hundred years and thirty years." For |17 behold, O lover of learning,³⁶ that it does not give smoothness to the sentence, having regard not to clearness of expression but to the exactness of the repetition of the word. Now this seems to some to be an omission made by the seventy-two, while by Aquila and Symmachus and other translators it is translated without any omission. However, there has been no (real) omission by the seventy-two. But, moreover, by the followers of Aquila, with harshness of sound the word is superfluously used in two places instead of one, that is, instead of "years," "year" and "year." ³⁷ Therefore the seventy-two omitted the word "year" in one place. {48a} But when the followers of Aquila came later and filled in the things that had been omitted by the seventy-two, they seemed altogether superfluous. And Origen, coming after them, restored the word that was lacking in every place, but placed the asterisk by it. Not that the word was of necessity required in all cases ----for it was superfluous----but because he would not permit the Jews and Samaritans to find fault with the divine Scriptures in the holy churches, since there is nothing in the words with asterisks disparaging to the faith; for they are (merely) superfluous and repetitious, as we see by reading in the case of Adam and his life, since even from the shorter sentence you are also able to insert the other words by which the asterisks have been placed. But that you may know also why he placed the asterisk {48b} by these words, without malice we have said this also. You know, O reader, that there are stars in the firmament of heaven, even if they are obscured by clouds or the sun. It was with this thought that he acted when he placed the asterisks, that he might show you that the words to which the asterisks are attached are fixed in the Hebrew Scriptures like the stars in the firmament of heaven, but that they have been obscured by the translation of the seventy-two as the stars are obscured by the clouds. This is the significance of the asterisk.

3. As to the story of the obelus, it goes this way. The obelus is that which is made - , for it is written in the form of what is called the line. But according to Attic usage obelus means spear,³⁸ that is, lance. And |18 in the divine Scriptures it is placed by those words which are used by the seventy-two translators but do not occur among the followers of Aquila or Symmachus. For the {48c} seventy-two translators added these words of themselves, not uselessly but, rather, helpfully. For where they added words lacking in these (other versions), they gave clearness to the reading, so that we regard them as not disassociated from the Holy Spirit. For they omitted those that had no need of repetition; but where there was a word that was considered ambiguous when translated into the Greek language, there they made an addition. This may be surprising, but we should not be rash to bring censure, but rather praise that it is according to the will of God that what is sacred should be understood. For while they were seventy-two in number and on the Pharian island, but called Anoge,³⁹ opposite Alexandria, they were in thirty-six cells, two in each cell. From morning to evening they were shut up, and in the evening they would cross over in thirty-six small boats and go again to the palace of Ptolemy Philadelphus and dine with him.⁴⁰ {48d} And each pair slept in (one of) thirty-six bedchambers, so that they might not talk with one another, but might produce an unadulterated translation. Thus they conducted themselves. For, having constructed the thirty-six cells already mentioned, over on the island, and formed them into pairs, Ptolemy shut them up in them two by two, as I have said. And with them he shut up two youths to minister to them in preparing food and (in other) service, and also skilled ⁴¹ scribes. Moreover, he had made no opening into these cells through the walls, but in the roof above he opened what are called roof windows. But while thus abiding from morning to evening shut in by locks, they were translating as follows. To every pair one book was given. That is to say, the book of the Genesis of the Avorld to one pair, the Exodus of the Israelites to another pair, that of Leviticus to another, and the next book in order to the next; and thus were translated the twenty-seven {49a} recognized canonical books, but twenty-two when counted according to the letters of the alphabet of the Hebrews. |19 

4. For the names of the letters are twenty-two. But there are five of them that have a double form, for k has a double form, and m and n and p and s.⁴² Therefore in this manner the books also are counted as twenty-two; but there are twenty-seven, because five of them are double. For Ruth is joined to Judges, and they are counted among the Hebrews (as) one book. The first (book) of Kingdoms ⁴³ is joined to the second and called one book; the third is joined to the fourth and becomes one book. First Paraleipomena is joined to Second and called one book. The first book of Ezra is joined to the second and becomes one book.⁴⁴ So in this way the books are grouped into four "pentateuchs," and there are two others left over, so that the books of the (Old) Testament are as follows: the five of the Law---- {49b} Genesis,⁴⁵ Exodus, Leviticus, Numbers, Deuteronomy----this is the Pentateuch, otherwise the code of law; and five in verse----the book of Job, then of the Psalms, the Proverbs of Solomon, Koheleth, the Song of Songs. Then another "pentateuch" (of books) which are called the Writings, and by some the Hagiographa, which are as follows: Joshua the (son) of Nun, the book of Judges with Ruth, First and Second Paraleipomena, First and Second Kingdoms, Third and Fourth Kingdoms; and this is a third "pentateuch." Another "pentateuch" is the books of the prophets----the Twelve Prophets (forming) one ⁴⁶ book,⁴⁶ Isaiah one,⁴⁶ Jeremiah one,⁴⁶ Ezekiel one,⁴⁶ Daniel one ⁴⁶----and again the prophetic "pentateuch" is filled up.⁴⁷ But there remain two other books, which are (one of them) the two³⁰ of Ezra that are counted as one, and the other the book of Esther. So twenty-two books are completed according to the number of the twenty-two {49c} letters of the Hebrews. For there are two (other) poetical books, that by Solomon called "Most Excellent," ⁴⁸ and that by Jesus the son of Sirach and grandson of Jesus----⁴⁹ for his grandfather was named Jesus ⁴⁹ (and was) he who composed Wisdom in Hebrew, which his grandson, |20 translating, wrote in Greek----which also are helpful and useful, but are not included in the number of the recognized; and therefore they were not ⁵⁰ kept in the chest, that is, in the ark of the covenant.

5. But, further, this also should not escape you, O lover of the good, that the Hebrews have also divided the book of Psalms into five books, so that it is yet another "pentateuch." For from the first Psalm to the fortieth they reckon one book, and from the forty-first to the seventy-first they reckon a second; from the seventy-second to the eighty-eighth they make the third book; for the eighty-ninth to the one hundred fifth they make the fourth; from the {49d} one hundred sixth to the one hundred fiftieth they unite into the fifth. For every Psalm that had as its conclusion, "Blessed be the Lord, so be it, so be it," they thought to be appropriately the end of a book. And this is found in the fortieth and in the seventy-first and in the eighty-eighth and in the one hundred fifth, ⁵¹ and (thus) the four books are completed.⁵¹ But the conclusion of the fifth book, instead of the "Blessed be the Lord, so be it, so be it," is "Let everything that breathes praise the Lord! Hallelujah!" For when they thus reckoned they thereby completed the whole matter.⁵² Thus they are twenty-seven; but they are counted as twenty-two, even with the book of Psalms and those by Jeremiah----I mean Lamentations and the epistles of Baruch ⁵¹ and of Jeremiah,⁵¹ although the epistles are not in use among the Hebrews, but only Lamentations, which is joined to Jeremiah. In the way we have related they were translated. They were given to every pair {50a} of translators in rotation, and again from the first pair to the second, and from the second pair to the third; and thus they went, every one going around.³⁷ And they were translated thirty-six times, as the story goes,⁵³ both the twenty-two ⁵⁴ and the seventy-two ⁵⁴ that are apocryphal.

6. And when they were completed, the king sat on a lofty throne; and thirty-six readers ⁵⁵ also sat below,⁵⁵ holding thirty-six duplicates |21 of each book, and one had a copy of the Hebrew Scriptures. Each reader read alone, and the others kept watch. No ⁵⁶ disagreement was found, but it was such an amazing work of God that it was recognized that these men possessed the gift of the Holy Spirit, because they agreed in translation. And wherever they had added a word all of them had added the same, and where they had made an omission all alike had made the omission. And there was no need for the omitted words, but for those they added ⁵⁷ there {50b} was need. But that what is said may be clear to you, how marvelously, under the guidance of God and in the harmony of the Holy Spirit, they translated harmoniously and were not at variance with one another, in order that thereby knowing and being assured you may agree with our statement, I shall give you a demonstration of these things by means of a brief quotation.⁴³ In the one hundred fortieth Psalm it is put in the Hebrew thus: °dhonj 'lkh qrjth, sm' 'jlj, 'bhjt' 'qol, ⁵⁸ which is, being translated, "O Lord, I have cried unto thee; answer me; consider the voice." But the Hebrew does not have "of my request." ⁵⁹ Behold, then, how lame it is found to be! So the seventy-two translators, when they added "of my request," made the line unhalting and translated: "O Lord, I have cried unto thee; answer me; consider the voice of my request." And behold in what beautiful style the psalm is (now) chanted! Understand then, from this very brief statement, the similar things {50c} inserted by these translators everywhere in the additions, for the words are well added in explanation ⁶⁰ and for the advantage of the peoples about to be called to the faith of God and the obtaining of the inheritance of life from the divine words of the Old Testament and the New.

7. And in the same way also, Origen, doing well in making use of the asterisk, likewise also made use of the obelus as a symbol. Oh that he had done the other things as well! For when he had placed the six translations and the Hebrew writing, in Hebrew letters and words, in one column (each), he placed another column over against the latter, |22 in Greek letters but in Hebrew words, for the comprehension of those unacquainted with the Hebrew letters, so that by means of the Greek they might know the force of the Hebrew words. And so, in the Hexapla or Octapla, which is ⁶¹ by him, where the two columns {50d} of Hebrew and the six translations he set in order side by side, he has contributed to the lovers of the good a great increment of knowledge. If only in his discourses he had not erred, bringing harm to the world and to himself, when he taught wrongly the things pertaining to the faith and explained most of the Scriptures in an unorthodox manner. But I will take up the account of the obelus again.⁶² Now we have said that obelus means lance, but the sword is the destructive one.⁶³ Where therefore the word is found to be used by the seventy-two but does not occur in the Hebrew, by the sign of the obelus placed beside the word it is known that the word is to be lifted up ⁶³ from the native place, that is to say, from the soil of the Scriptures, as something that is not in the place in the Hebrew Scripture. And I have explained the things pertaining to the asterisk and the obelus.

8. ⁶⁴ Concerning the lemniscus.⁶⁴ But I must tell the things pertaining to the lemniscus ÷ and the hypolemniscus @ . {51a}The lemniscus, as the sign is here placed, is that which is written ÷. It is a line between two dots, that is to say, points, one being above and one below. And it is found among physicians in physiology, and gets its name from surgery upon the body. When (the flesh) is separated, that is to say, cut apart, by two straight cuts, then in the middle of the two divisions of the cut place, because of the cuttings,⁶⁵ each one straight, the figure of the obelus is completed on the body. But when the dressing ⁶⁶---- which is a piece of linen cut off in a form long and narrow----is applied on one side of the cut and crosses to the other, it is well called by physicians the lemniscus, because of the overflowing (pools) when the |23 dressing is flooded by the discharge from the place.⁶⁷ Therefore this kind of sign also they attach to the divine words, that when {51b} there is found in rare instances in the translation of the seventy-two a dissonant word, neither subtracted from nor added to words similar to it, you may know, because of the two points placed by it, that this word was translated by one or two pairs. But they were read in two ways or similarly. And that this also may be clear to you and easy to understand, I would also say concerning it: When you find that it is said ⁶⁸ in Psalm 70, "My mouth proclaims thy righteousness," ^{69 70} instead of "proclaims thy righteousness" ⁷⁰ is "proclaims thy righteousnesses." And again in Psalm 71 ⁷⁰ it says,⁷⁰ "And their ⁷¹ name is honored before him";⁷² but instead of this it is put, "And their ⁷¹ name is honored in his eyes." And so you may find it in many places, where there is nothing taken away or changed but it is the very same (in meaning), though expressed differently, so that it is not foreign to the others;⁷³ they are read both ways. And they are so {51c} indicated by the lemniscus when a word is found thus employed by one or two pairs. Now we have explained sufficiently ⁷⁴ the things concerning the lemniscus. In like manner also we make explanation concerning the hypolemniscus, so that if you find the sign written ----, which is a simple line having the form of the obelus, with a dot, that is to say, a point, under it, you may know that it is a sign indicating the symbol of the hypolemniscus. Where now it is found placed by a word, it is indicated that by one pair of translators the word was omitted ⁷⁵ in the place,⁷⁵ as the single dot indicates, and there is also a double or consonant ⁷⁶ reading of the word by which it is placed. This is our ⁷⁷ explanation of the asterisk, the obelus, the lemniscus, and the hypolemniscus, O lover of the good.

9. And it is well for us also to explain the matter of the translators. For a knowledge of them will be helpful to you, since {51d} by the inclusion |24 of their story it will be seen who and whence ⁷⁸ and of what race each of them was, and what was the cause of their ⁷⁹ translating. And the first translators ⁸⁰ of the divine Scriptures from the Hebrew language into the Greek were seventy-two men in number, those who made the first translation in the days of Ptolemy Philadelphus. They were chosen from the twelve tribes of Israel, six men from each tribe, as Aristeas has transmitted it in his work.⁸¹ And their names are these:⁸² first, from the tribe of Reuben, Josephus, Hezekiah, Zechariah, Johanan, Hezekiah, Elisha; second, from the tribe of Simeon, Judah, Simeon, Samuel, Addai, Mattathias, Shalmai (Eschlemias); third, from the tribe of Levi, Nehemiah, Joseph, Theodosius, Base (Basaios),⁸³ Ornias, Dakis; fourth, from the tribe of Judah, Jonathan, Abraios, Elisha, Hananiah, Zechariah,⁸⁴ {52a} Hilkiah; fifth, from the tribe of Issachar, Isaac, Jacob, Joshua, Sambat (Sabbataios), Simeon, Levi; sixth, from the tribe of Zebulun, Judah, Joseph, Simeon, Zechariah, Samuel, Shalmai (Selemias); seventh, from the tribe of Gad, Sambat (Sabbataios), Zedekiah, Jacob, Isaac, Jesse, Matthew (Natthaios); eighth, from the tribe of Asher, Theodosius, Jason, Joshua, Theodotus, Johanan, Jonathan; ninth, from the tribe of Dan, Theophilus, Abram, Arsamos, Jason, Endemias, Daniel; tenth, from the tribe of Naphtali, Jeremiah, Eliezer, Zechariah, Benaiah, Elisha, Dathaios; eleventh, from the tribe of Joseph, Samuel, Josephus, Judah, Jonathan, Caleb (Chabeu), Dositheus; twelfth, from the tribe of Benjamin, Isaelos, Johanan, Theodosius, Arsamos, Abitos (Abietes), Ezekiel. These are the names, as we have already said, of the seventy-two translators. We have told about the things concerning the asterisk and obelus above, and in part about the other translators, that is, {52b} Aquila and Symmachus and the rest; we will here inform you also of the causes, ⁸⁵ O lover of the good.⁸⁵  |25 After the first Ptolemy, the second who reigned over Alexandria, the Ptolemy called Philadelphus, as has already been said was a lover of the beautiful and a lover of learning. He established a library in the same city of Alexander,⁸⁶ in the (part) called the Bruchion; this is a quarter of the city today lying waste. And he put in charge of the library a certain Demetrius, from Phaleron,⁸⁷ commanding him to collect the books that were in every part of the world. And he wrote letters and made request of every king and prince on earth to take the trouble to send ⁸⁵ those that were in his kingdom or principality ⁸⁵----I mean, those by poets and prose writers and orators and philosophers and physicians and professors of medicine and historians and books by any others. And after the work had progressed {52c} and books had been collected from everywhere, one day the king asked the man who had been placed in charge of the library how many books had already been collected in the library. And he answered the king, saying: "There are already fifty-four thousand eight hundred books, more or less; but we have heard that there is a great multitude in the world, among the Cushites, the Indians, the Persians, the Elamites, the Babylonians, the Assyrians, and the Chaldeans, and among the Romans, the Phoenicians, the Syrians, and the Romans in Greece"----at that time called not Romans but Latins.⁸⁸ "But there are also with those in Jerusalem and Judah the divine Scriptures of the prophets, which tell about God and the creation of the world and every other doctrine of general value. If, therefore, it seem good to your majesty, O king, that we ⁸⁹ send (and) secure ⁸⁹ them also, write to the teachers in Jerusalem and they will send them to you, that you may place these books also in this library, your grace." ⁹⁰ Thereupon {52d} the king wrote the letter, in these words: |26 

^10. 91The letter of the king to the teachers of the Jews:⁹¹ "King Ptolemy to the teachers of the Jews in Jerusalem: Much joy. After I had established a library and collected many books from every people and placed them in it, I heard that there are also found among you the books of the prophets which tell about God and the creation of the world. And, desiring that I might give them also a place of honor⁹² with the other books, I have written that you may send them to us. For I am honorably desirous of such a thing and devoid of guile or evil intention, but in good faith and kindness toward you I make request for them, since ⁹³ from of old ⁹³ there has been good will from us toward you, as you know when you remember. For perhaps you recall how, when many captives had been taken from your place and brought to our place in Egypt, I let them go. With abundance of provisions and exercising unusual consideration toward them, I sent them away free.⁹⁴ Moreover, those who were sick among them, {53a} after I had healed them, I likewise dismissed, and the naked I clothed. And now a table of gold, embellished with precious stones of great value, a hundred talents in weight, instead of the table that was taken from the holy place (of) Jerusalem, I have sent along, with gifts and valuable things for the priestly place. I have thus given a recital of these things that you may know that I have requested the books because of a vow of piety." ⁹⁵ And the letter was dispatched and the presents sent likewise.⁹⁶ And when they had received and read ⁹⁶ the letter and ⁹⁷ saw the things that had been sent,⁹⁷ they had great joy and without delay transcribed the books in Hebrew letters of gold. They sent those recounted ⁹⁸ by me above, the twenty-two of the (Old) Testament and the seventy-two that are apocryphal. But when the king picked them up and looked at them and was unable to read them, because they were written in Hebrew letters and in the Hebrew |27 language, it was necessary for them to write a second letter {53b} and request translators who would be able to explain to him in the Greek language the things in the Hebrew.⁹⁹ The letter was as follows:¹⁰⁰

^11. 101The second letter:¹⁰¹ "King Ptolemy to the teachers of religion in Jerusalem: Much joy. As to the hid treasure and the sealed fountain, what profit is there in either of them?¹⁰² Likewise also is the matter of the books sent to us by you; for since we are unable to read these sent to us by you, such a thing is for us of no use whatever. But consent to send us as translators such of your men as from youth have been specially trained in the language of both the Hebrews and the Greeks." Thereupon the seventy-two translators ¹⁰³ above mentioned ¹⁰³ the teachers of the Hebrews chose and sent, according to the example that Moses once set when he went up the mountain at the command of the Lord,¹⁰⁴ having heard: "Take with thee seventy men and go up the mountain."¹⁰⁵ But for the sake of peace among the tribes, that he might not take five men from some and six from others and create discord among the tribes, {53c} he made up his mind rather to take seventy-two and to add to the number. And in this way, as I have said, they also sent these men who translated the Scriptures on the island called the Pharian (Pharos), as we have already said above, ¹⁰⁶in the way we have described.¹⁰⁶ And so the Scriptures, when they had been transferred to the Greek language, were placed in the first library, which was built in the Bruchion, ¹⁰⁶as I have already said.¹⁰⁶ And there arose in addition to this library a second up in the Serapeum, called its daughter.¹⁰⁷ And the period of the ten Ptolemies and Cleopatra passed away, two hundred fifty-nine years.^{108  |28}

12. After the first Ptolemy, he of the Rabbit (Lagos), who reigned forty years, ¹⁰⁶ and after the seventh year of the second Ptolemy, who is also (named) Philadelphus, the number of the Ptolemies and of the years is as follows:¹⁰⁶ Ptolemy Philadelphus, thirty-eight years; in his days, in his seventh year more or less, the seventy-two translators above mentioned translated the Scriptures.¹⁰⁹ And after the time of their translation of the Scriptures the years and the kings are as follows: Ptolemy Philadelphus, already {53d} mentioned, the rest of his years, thirty-one;¹¹⁰ Ptolemy the Well-Doer (Euergetes), twenty-four years; Ptolemy Philopator, twenty-one years; Ptolemy Epiphanes, twenty-two years; Ptolemy Philometor,¹¹¹ thirty-four years; Ptolemy the Lover of Learning and the Well-Doer (Philologus and Euergetes), twenty-nine years; Ptolemy the Savior (Soter), fifteen years; Ptolemy, who is also Alexas, twelve years; Ptolemy, the brother of Alexas, who was driven out by his mother, eight years; Ptolemy Dionysius, thirty-one years; Cleopatra, the daughter of Ptolemy, thirty-two years.¹¹² She formed a union with Antoninus (Antony) the king, who is also (called) "Eight Sons." Altogether two hundred fifty-nine years, according to what is set down above.¹¹³ Then ceased the Rabbity (Lagid) kings, the Ptolemies, who were ¹¹⁴ descended from the Rabbit (Lagos), for whom the race course, when built in Alexandria, was called only in the same Alexandria the Rabbity.¹¹⁵

13. Afterward the kings of the Romans:¹¹⁶ Augustus, fifty-six years ¹¹⁷ and six months.¹¹⁷ In the forty-second year of the days of this |29 Augustus ¹¹⁸ our Lord Jesus Christ was born in the flesh. Tiberius, twenty-three years. {54a} And in his eighteenth year Christ was crucified ¹¹⁷of his own free will. And from the crucifixion to the destruction of Jerusalem the years are as follows: the rest of Tiberius, five years;¹¹⁷ Gaius, three years and nine months and twenty-nine days; Claudius, thirteen years and one month and twenty-eight days; Nero, thirteen years and seven months and twenty-seven days; Galba, seven months and twenty-six days; Otho, three months and five days; Vitellius, eight ¹¹⁹ months and twelve days; Vespasian, nine years and seven months and twelve days; Titus, two years and two months and two days. At this time occurred the destruction of Jerusalem, fifty years after Christ was crucified, lacking three months.¹²⁰ Domitian, fifteen years and five months; Nerva, one year and four months; Trajan, nineteen years; Hadrian, twenty-one years.

¹²¹Concerning Aquila.¹²¹ In the twelfth year of Hadrian Aquila became known. And again from Augustine to Hadrian is one hundred eighty years¹²² and four months, lacking nine days. So from the time of the translation {54b} by the seventy-two translators to the translator Aquila and the twelfth year of Hadrian is altogether four hundred thirty years and four months, ¹²³lacking nine days;¹²³ and to the end of the entire (reign) of Hadrian four hundred thirty-nine years and four months, lacking nine days.¹²⁴

14. For this Hadrian, when leprosy¹²⁵ appeared in his body and he had summoned the whole multitude of the physicians under his dominion before him, demanded of them healing for his body. And when they had labored much ¹²⁶and done many things¹²⁶ and availed nothing, they were scorned by him. He ¹²⁷ wrote an abusive letter concerning |30 them, assailing¹²⁸ their art as devoid of knowledge. But as a result of the illness¹²⁹ that befell him he went on a journey to the land of Egypt. And, approaching other places¹³⁰ in order from that of the Romans, he must inspect them, for he was ¹²²a man who loved to see places. So he passed through the city of Antioch and passed through [Coele-Syria]¹³¹ and Phoenicia and came to Palestine---- {54c} which is also called Judea----forty-seven years after the destruction of Jerusalem. And he went up to Jersualem, the famous and illustrious city which Titus, the son of Vespasian, overthrew in the second year of his reign.¹³² And he found the temple of God trodden down and the whole city devastated save for a few houses and the church of God, which was small, where the disciples, when they had returned after the Savior had ascended from the Mount of Olives, went to the upper room. For there it had been built, that is, in that portion of Zion which escaped destruction, together with blocks of houses in the neighborhood of Zion and the seven synagogues which alone remained standing in Zion, like solitary huts, one of which remained until the time of Maximona the bishop and Constantine the king, "like a booth in a vineyard,"¹³³ as it is written. Therefore Hadrian made up his mind to (re)build the city, but not the temple. And he took the Aquila mentioned above, who was a Greek interpreter, ¹³⁴since Hadrian also was a Greek¹³⁴---- {54d} now Aquila was related to the king by marriage and was from Sinope in Pontus----and he established him there ¹³⁵in Jerusalem¹³⁵ as overseer of the work of building the city. And he gave to the city that was being built his own name and the appellation of the royal title. For as he was named Aelius Hadrian, so he also named the city Aelia.

15. So Aquila, while he was in Jerusalem, also saw the disciples ¹³⁶of the disciples¹³⁶ of the apostles flourishing in the faith and working |31 great signs, healings, and other miracles. For they were such as had come back from the city of Pella to Jerusalem and were ¹³⁷living there and¹³⁷ teaching. For when the city was about to be taken ¹³⁷and destroyed¹³⁷ by the Romans, it was revealed in advance to all the disciples by an angel of God that they should remove from the city, as it was going to be completely destroyed. They sojourned as emigrants in Pella, the city above mentioned, {55a} in Transjordania. And this city is said to be of the Decapolis. But after the destruction of Jerusalem, when they had returned ¹³⁸to Jerusalem,¹³⁸ as I have said, they wrought great signs, ¹³⁸as I have already said.¹³⁸ So Aquila, after he had been strongly stirred in mind, believed in Christianity, and after a while, when he asked, he received the seal in Christ.¹³⁹ But according to his former habit,¹⁴⁰ while yet thinking the things of the heathen, he had been thoroughly trained in vain astronomy, so that also after he became a Christian he never departed from this fault of his, but every day he made calculations on the horoscope of his birth. He was reproved by the teachers, and they rebuked him for this ¹⁴¹every day¹⁴¹ but did not accomplish anything. But instead of standing rebuked, he became bold in disputation and tried to establish things that have no existence, tales about fate. Hence, as one who proved useless and could not be saved, he was expelled from {55b} the church. But as one who had become embittered in mind over how he had suffered dishonor, he was puffed up with vain jealousy, and having cursed¹⁴² Christianity and renounced his life he became a proselyte¹⁴³ and was circumcised as a Jew. And, being painfully ambitious, he dedicated himself to learning the language of the Hebrews and their writings. After he had first been thoroughly trained for it, he made his translation. He was moved not by the right motive, but (by the desire) so to distort certain of the words occurring in the translation of the seventy-two that he might proclaim the things testified to about Christ in the divine Scriptures |32 to be fulfilled in some other way, on account of a certain shame that he felt (to proffer) a senseless excuse for himself.

16. And this second translation by Aquila ¹⁴⁴ came about after such a (long) time as this, the number of the years of which we have written above. But we must say, beloved, the words of it are incorrect ¹⁴⁵ and perversely translated,¹⁴⁵ (words) which carry condemnation for him in the very translation which he made. But having explained the differences between them above, we think that that will suffice here also.

But after this Aquila and his translation {55c} Antoninus, surnamed Pius---- translated, "devout"----succeeded King Hadrian and reigned for a period of twenty-two years. Caracalla,¹⁴⁶ who is also called Geta,¹⁴⁷ also Marcus Aurelius Verus, succeeded him and reigned seven years. In his time Lucius Aurelius Commodus also reigned the same seven years.¹⁴⁸ Pertinax (reigned) six months, Severus eighteen¹⁴⁹ years.

¹⁵⁰Concerning Symmachus.¹⁵⁰ In the time of Verus¹⁵¹ there was a certain Symmachus, a Samaritan, of their wise men, but unhonored by his own people. He was afflicted with the lust for power and became angry with his tribe. He approached the Jews, became a proselyte,¹⁵² and was circumcised a second time. Do not be surprised at this, O hearer, for it occurred. For all who fled from the Jews to the Samaritans were likewise¹⁵³ circumcised again; likewise also those who came from the Samaritans to the Jews did the same.¹⁵⁴ And, moreover, what is even more difficult than these things, some of the circumcised became uncircumcised. By a certain operation {55d} of the medical art, by means of a knife called ¹⁵⁵ the spathistaros, the inner skin of the organ having been cut loose and sewed together and bound in place by adhesive medicaments, they again complete foreskins for them. You have also the testimony of the holy apostle, O great lover |33 of the good, speaking in such words as these: "If a circumcised man be called, let him not change to a foreskin; if a man be in uncircumcision, let him not be circumcised."¹⁵⁶ This tradition of a demoniacally wicked notion they say that Esau, the brother of Jacob, invented for the denial of the Godhead and the obliteration of the characteristic mark of his fathers. Therefore they say that God said: "Esau I have hated, but I have loved Jacob."¹⁵⁷ So this Symmachus, translating in order to pervert the translation current among the Samaritans, published the third translation.

17. ¹⁵⁸Concerning Theodotion, who was from Pontus.¹⁵⁸ But after this, in the time immediately following, that is, ¹⁵⁹in the reign of Commodus----I mean, of Commodus {56a} II----there was a certain Theodotion¹⁵⁹ of Pontus, of the doctrine¹⁶⁰ of Marcion, the heresiarch of Sinope. Having become angered¹⁶¹ with his heresy, he turned aside to Judaism and was circumcised and learned the language of the Hebrews and their writings; he also published (a translation) on his own account. He published many things in agreement with the seventy-two, for he derived many (peculiar) practices from the translational habit(s) of the seventy-two. Now you become the judge, O great lover of the good, of such a matter as this, whether the truth is more likely to be found with these three----I mean Aquila, Symmachus, and Theodotion ----who, moreover, were not together, but were remote from one another in both time and place; and there were not many, but only three, and yet they were unable to agree with one another. Or (was the truth) with the seventy-two, who were the first to translate, were at the same time, and were divided into thirty-six groups, according to the command of the king? And, furthermore, they did not converse with one another, {56b} but by the Holy Spirit they brought out the entire translation in absolute agreement; and where there was need for an addition in explanation of a word, it was the same among them all. Though they did not know what each one by himself was translating, |34 they agreed absolutely with one another, and the translations were identical. And where they cast out words, they translated in agreement with one another.¹⁶² So it is clear to those who through love of the truth seek to investigate that they were not merely translators but also, in part, prophets.¹⁶³ For the things for which there was no need they left out of the translation----the things which Origen later inserted in their places, with the asterisks. Likewise also those that had been added he did not take away, knowing rather that there was need of them, but wherever he found one of these words employed he left it with an obelus, merely indicating by the obelus his knowledge about the reading of the passage. And by means of the lemniscus and the hypolemniscus he likewise indicated such (passages) as were found in two ways among some of the seventy-two translators {56c} in a few passages that are not unlike, but similar and having the same significance, as if a man should say "he conversed" instead of "he spoke," or "he has come" instead of "he came." And we have written for you the facts concerning the four translators.

18. Concerning the fifth and sixth translations, which were found in wine jars in Jericho after the persecution of Verus, in the time of Antoninus, who is called Caracalla and Geta.¹⁶⁴ But as to the fifth and sixth translations, I have nothing to say as to those who translated them or whence they were, but only that after the persecution of King Verus,¹⁶⁵ in the time of Antoninus,¹⁶⁶ son of Severus, who is called Caracalla, also Geta,¹⁶⁷ the fifth was found in Jericho, hidden in wine jars.¹⁶⁸ For as to the time of those who reigned after Antoninus Pius----translated, "devout"----the succession, in order, is : {56d} After Antoninus |35 Pius reigned Marcus Aurelius Antoninus, otherwise Verus, nineteen ¹⁶⁹ years. And the same man is called Commodus Lucius.¹⁷⁰ In his time, as I have already said, Symmachus the translator became known.¹⁷¹ After him Commodus II reigned thirteen years. At this time we have learned¹⁷² that Theodotion became known, he who ¹⁷³ became a Jew, (going) from the Marcionites, and¹⁷³ made the fourth translation. And Pertinax succeeded Commodus¹⁷⁴ and reigned six months. Severus¹⁷⁵ succeeded him and reigned with his son Antoninus, otherwise Geta, eighteen years.¹⁷⁶ And when Severus died, his son Antoninus Geta¹⁷⁷ inherited his sovereignty, he that is called Caracalla, and he served seven years. In his days,¹⁷⁸ as I have said above,¹⁷⁹ were found the Scriptures in the fifth translation, hidden in wine jars in Jericho with other Hebrew books and other books.¹⁸⁰ {57a} Macrinus succeeded Caracalla and reigned one year.¹⁸¹ Antoninus II succeeded him,¹⁸² reigning four years. After him reigned Alexander, the son of Mammaea,¹⁸³ thirteen years. In the midst of these times the sixth translation was found, also hidden in wine jars, in Nicopolis, near Actium. After him Maximian reigned three years. Gordian succeeded him and reigned six years. After him Philip reigned seven years. Decius succeeded him and reigned one year and three months. In the time of Decius Origen became known, flourishing from the time of Decius through the days of Gallienus¹⁸⁴ and Volusianus and beyond.¹⁸⁵ |36  But in the persecution that took place under Decius, ¹⁸⁶already mentioned,¹⁸⁶ Babylas suffered martyrdom in Antioch, Flavianus in Rome, and Alexander, the bishop of Jerusalem, in Caesarea. ¹⁸⁷In this time of persecution,¹⁸⁷ while Origen himself suffered many things of the heathen in Alexandria, {57b} ¹⁸⁸he who is also called Adamantius,¹⁸⁸ he did not attain the goal of martyrdom. But when he had come to Caesarea Stratonitis and had dwelt a little while in Jerusalem, he afterward went to Tyre. Twenty-eight years, as the story goes, he devoted to ascetic practices, and he set forth¹⁸⁹ the Scripture, placing the six columns (of the Greek) and the two columns of the Hebrew side by side, one translation alongside another, calling the books the Hexapla, as has already been fully related by me above.¹⁹⁰

19. But when the fifth and sixth translations of the Scriptures were found in the manner we have related and no one knew who they were who had translated them, according to the time when they were found he (Origen) attached¹⁹¹ them to the four earlier ones successively in the series. He called one the fifth, writing over it, by means of the fifth letter, the number five and giving it a name. Likewise also to the one {57c} after it, writing a letter above it as a symbol,¹⁹² he gave the name of the sixth translation. But, moreover, he did this skilfully, a thing that has escaped some of the lovers of learning. For when people happen upon the Hexapla or Octapla----for the Greek (columns) are a tetrapla when the (translations) of Aquila, Symmachus, the seventy-two, and Theodotion are placed together; but when these four columns are joined to the two Hebrew columns they are called the Hexapla, and when the fifth and sixth also are joined successively to these they are called the Octapla----I mean, the six translations and the two others, one written in Hebrew characters and in their own words, and the other in Greek characters but with the Hebrew words¹⁹³----when some |37 people, then, as I have said, happen upon these books and find the first two columns {57d} of Hebrew placed together, and after them that by Aquila placed first¹⁹⁴ and after it that by Symmachus, afterward that by the seventy-two and after it that by Theodotion, grouped together, and afterward the fifth and sixth (translations), they conclude that Aquila and Symmachus translated first.¹⁹⁵ But it is not so; but Origen, having learned that the translation of the seventy-two was correct, placed it in the middle so that it might refute the translations on either side. This one thing only Origen did helpfully. Now, that we may not omit to give the succession of the kings of the Romans, which we began, we will proceed to give in order the sequences of the other kings, according as each of them reigned.

20. After Gallienus¹⁹⁶ and Volusianus, already mentioned, who reigned two years and four months, Valerian and Gallienus reigned {58a} twelve years. In the ninth year of their reign Mani came up from Persia, when he disputed with Archelaus, bishop of Kaschara in Mesopotamia, met defeat, (and) fled secretly. For when he came to Diodoris,¹⁹⁷ a town under the authority of Kaschara, and disputed with the holy Tryphon,¹⁹⁸ the priest, he was completely humiliated before him. (And) when the holy Archelaus heard that he had come to Tryphon and had held a disputation with him, he came (and) met him and arranged a debate with Mani, and when he had completely defeated him he put him to shame.¹⁹⁹ Thereupon Mani²⁰⁰ was about to die by stoning from the people, but, having been saved by Bishop Archelaus, he returned to the country of the Persians. The king of the Persians heard of his coming; and, when he had sent and had him brought, he was ordered flayed by means of a reed.²⁰¹ And thus he returned (only) to end his life,²⁰² because he had committed murder and |38 was unable to heal the demon-possessed son of the king {58b} as he had promised, so the story has it. And after Valerian and Gallienus, Claudius reigned one year and nine months. Aurelian succeeded him and reigned five years and six²⁰³ months. After him Tacitus reigned six months.²⁰⁴ After him Probus reigned six years and four months. After him Carus, with his sons Carinus and Numerian, reigned two years. After him Diocletian, with Maximian and Constantine ²⁰⁵and Maxentius, reigned²⁰⁵ twenty²⁰⁶ years, ²⁰⁵declaring Maxentius his colleague in the kingdom.²⁰⁵ In their days there was a violent persecution, ²⁰⁷lasting from the eighth year of Diocletian to his nineteenth year, twelve years taken all together.²⁰⁷ And after the persecution ceased Diocletian reigned one year more and, having become old, he ceased to reign. {58c} But Maximian fell by a terrible death, with a disease of the eyes and bodily suffering. His eyeballs were automatically torn out by the disease in the very way he had appointed for the martyrs of Christ.²⁰⁸ And thus he gave up the ghost, leaving Licinius and Constantine as rulers. And from Diocletian onward the years of Maximian, of Licinius, and of the blessed Constantine, who ruled with his sons, were thirty-two years. And he left his three sons as rulers---- Constans, Constantine, and Constantius.²⁰⁹ But after the thirty-two years of Constantine, the years of his sons who succeeded him---- Constans, Constantine, and Constantius----(and) of the impious Julian, of Jovian,^{210 211}of Valentinian the Great, of Valens his brother, of Gratian the son of Valentinian,²¹¹ of Valentinian the Younger, son |39 of Valentinian, brother²¹² of Gratian, of Theodosius the God-fearing king, of Arcadius his son, and of Honorius the Illustrious, the son {58d} of Theodosius,²¹³ unto the present²¹⁴ second²¹⁵ consulship of Arcadius Augustus²¹⁴ and Rufinus----the years, ²¹⁶as I have said before,²¹⁶ are fifty-seven. And in the consulship of Arcadius Augustus and Rufinus Valentinian the Younger died, being found surprisingly hanged in the palace of Tiberius,^{217 218}as the story is told,²¹⁸ on the ides of May, on the day before Pentecost, on the Sabbath day; and on the day of Pentecost itself he was borne (to his grave). And so it was, according to the Egyptians, the twenty-first day of the month Pachon, according to the Greeks the twenty-third of 'Iyar, and according to the Romans the seventeenth day before the calends of June.²¹⁹

21. And thus far, O great lover of the good, all these things related by us must suffice; we have given²²⁰ an account of the translators ²²¹and of those things mentioned before the subject of the translators.²²¹ Hereafter we give our attention to the rest of the topics which we mentioned before, according to our promise in response to your entreaties, O man of God, concerning {59a} the weights and measures and numbers in the divine Scriptures, whence each is named, and why it is so called, and whence it gets the reason for its name, and what is the quality or the weight or the force of every one of them.

²²²Concerning the measures.²²² The kor is a measure. It occurs in the Gospel of Luke, where the Savior commends the sagacious steward who re-wrote²²³ for the debtors instead of so many kors in |40 their accounts ²²⁴ so and so, and instead of so many baths of oil he made it so and so.²²⁵

Lethekh, saton,²²⁶ homer, bath, seah, modius, cab, choinix, hyfi of fine flour, handful of meal, ardeb, three measures of fine flour, three baskets²²⁷ of coarse meal, nevel of wine, kollathon, shatifta of ointment, kapsakes of water, kotyle of oil, kyathos, measure of wine, measure of oil, log, ²²⁸ xestes, amphora, aporryma, sh^efitha, hin, chus, the golden pot {59b} in which the manna was placed, mares, kypros, congiarium.

²²⁹Concerning the kor.²²⁹ Kura is taken from the Hebrew language, in which it is called "kor," and there are 30 modii (in it). The kor gets its name from the fundamental idea of a heap, inasmuch as a heap is called a karja,²³⁰ for when 30 modii are heaped together they make a camel's load.

²³¹Conceming the lethekh.²³¹ But as to the lethekh, since it is said in the prophet Hosea, "I have hired for myself .... for a lethekh of barley,"²³² in other codices "a homer of barley," they are the same, for they signify 15 modii. But the lethekh is named according to a word of the Hebrews which means a "lifting up,"²³³ from the circumstance that a young man can lift up the measure of 15 modii of barley or wheat and place it on an ass. And the same (measure) of 15 modii is also called the homer----the large one which is called the homer among the Hebrews, for {59c} there is²³⁴ also a little homer.

²³⁵Concerning the bath.²³⁵ The bath, so called, is also from the Hebrew language, the oil press being synonymously called bith, for bath is interpreted "oil press."²³⁶ It consists of 50 xestai, and is the |41 measure of the craft of the oil press.²³⁷ The m^enasis and the medimnos are taken, I think, from the language of the Romans, for in that language medium is interpreted "middle."²³⁸ The m^enasis, however, is used as a measure among the Cyprians and other peoples; and it is 10 modii of wheat or barley by the modius of 17 xestai among the Cyprians. But the medimnos varies among the Cyprians; for the people of Salamis, that is to say, of Constantia, have a medimnos of 5 modii, while those of Paphos and the Sicilians measure it as 4 1/2 modii.

²³⁹Concerning the seah.²³⁹ It is called "seah," being derived from the Hebrew, {59d} and it is used as a feminine; but in Greek it is neither feminine nor masculine, that is, neuter,²⁴⁰ for we say saton ²⁴¹ and not satos. It is an overfull modius, so that it is a modius and a quarter of a modius by reason of its overfulness,²⁴² which is the overflow of the modius. But it is called a seah, meaning in this language a "taking up" or "lifting up," from the circumstance that the one measuring takes the measure with some force and lifts it up.

²⁴³Concerning the modius. Next the modius.²⁴³ The name of the modius was invented by the Hebrews with great exactness.²⁴⁴ For it consists of 22 xestai,²⁴⁵ not in simple fashion or by chance, but from great exactness. Now I speak of the "just" ²⁴⁶ modius, as the Law is accustomed to say, according to the sacred measure. For, O lover of |42 the good, God did twenty-two works between the beginning and the seventh day, which are these:

22. On the first day,²⁴⁷ (1) the upper heavens, {60a} (2) the earth, (3) the waters----of which consist snow, ice, hail, frost, and dew----and (4) the spirits that minister before him. They are the angels before his face, the angels of glory, the angels of the winds that blow, the angels of the clouds and of the cloud-darknesses, of snow and hail and frost, the angels of sounds, of the thunders and the lightnings, the angels of the cold and of the heat, of winter, fall, spring, and summer, and of all the spirits of his creatures in heaven and on earth. (5) The abysses,²⁴⁸ both that which is beneath the earth and that of the gulf of darkness that was above the abyss of the waters which were at one time upon the earth,²⁴⁹ whence (6) the darkness----the evening and the night; (7) the light----of the day and of the morning. These seven great works God did the first day. On the second day, (8) the firmament that is between the waters.²⁵⁰ On this day the waters were divided; half of them ascended above the firmament, {60b} and half of them remained below the firmament in the midst upon the face of the whole earth. This is the only work that God did on the second day. On the third day, (9) the seas, the rivers, and the fountains and lakes, (10) seed grains and plants, (11) fruit trees and those without fruit, and (12) forests. These four great works God did on the third day. On the fourth day, (13) the sun, (14) the moon, (15) the stars. These three great works God did on the fourth day. On the fifth day, (16) the great whales, (17) the fishes and the other creeping things in the waters, (18) the winged birds. These three great works God did on the fifth day. And on the sixth day, (19) wild beasts, (20) cattle, (21) the creeping things of the earth, (22) man. These four great works God |43 did on the sixth day. And everything was twenty-two kinds in the {60c} six days.²⁵¹ And he completed all his works ²⁵² on the sixth day, everything that is in heaven and on earth, in the seas and in the abysses, in the light and in the darkness, and in everything. And God rested from all his works on the seventh day, and he blessed it and hallowed it. And he showed Moses through an angel that there would also be ²⁵³ twenty-two heads from Adam to Jacob, ²⁵⁴ otherwise Israel,²⁵⁴ when he said: "And I will choose for myself from his seed a people more numerous than any other people."²⁵⁵ And the heads, ²⁵⁶ which are the generations,²⁵⁶ concerning whom the Lord spoke, are as follows: Adam, Seth, Enosh, Kenan,²⁵⁷ Mahalalel, Jared, Enoch, Methuselah, Lamech, Noah, Shem, Arpachshad, Shelah, Eber, Peleg, Reu----for the Scripture omits Cainan ²⁵⁸ from the number ²⁵⁹ ----Serug, Nahor, Terah, Abraham, Isaac, Jacob, ²⁶⁰ otherwise Israel ²⁶⁰----altogether, twenty-two generations. Therefore there are twenty-two {60d} letters among the Hebrews, which are these: alef, beth, gimel, deleth, he, waw, zej, heth, teth, joth, kaf, lamedh, mem, nun, samekh, ^cajin, pe, sadhen, qof, resh, shin, taw.²⁶¹ Therefore also there are twenty-two books of the Old Testament; but they are said among the Hebrews to be counted as twenty-two though they are (really) twenty-seven, because five of their letters also {61a} are double----kaf has a duplicate form, also mem, nun, pe, and saddhe----for the books also are counted in this manner. |44 

23. b^ereshlth,²⁶² which is called the Genesis of the world. ^'elesimoth, which is called the Exodus of the Israelites, 'awajeqra, which is transferred (into Greek as) Leviticus, 'awaddajber, which is transferred (into Greek as) Numbers, 'elle devarejm, which is Deuteronomy. dishu^{c 263} which is Joshua. d'ijjov, which is Job. dishovtejm, which is Judges. der^cuth, which is Ruth. s^efertelejm,²⁶⁴ which is the Psalms. d^evarjamin,²⁶⁵ which is I Paraleipomena. d^evarjamin, which is II Paraleipomena. [d^e]shamu'el,²⁶⁶ which is I Kingdoms, dadudh shamu'el, which is II Kingdoms. d^emalakhejm, which is {61b} III Kingdoms. d^emalakhejm, which is IV Kingdoms. d^eme'aloth ²⁶⁷ which is Proverbs. d^eqoheleth, which is Ecclesiastes.²⁶⁸ shirath shirin,²⁶⁹ which is the Song of Songs. dathr^ecsar ²⁷⁰ which is the Twelve Prophets. desha^cja, which is that of the prophet Isaiah, deremja, which is that of the prophet Jeremiah. d^ehezqi'el, which is that of the prophet Ezekiel. d^edanjel, which is that of the prophet Daniel. d^ecezra, which is I Ezra. d^ecezra, which is II Ezra, d'ester, which is Esther. These twenty-seven books are counted twenty-two according to the number of the letters, because five of the letters also are double, as we have already said above. But there is also another little book called qinoth, which is translated the Lamentations {61c} of Jeremiah. And it is joined to Jeremiah; it is in |45 excess of the number, being joined to Jeremiah. This number twenty-two, found in all these places but counted in different ways, in the twenty-two works that God did in the six days of the making of the world, in the twenty-two generations from Adam to Israel, in the twenty-two signs of the letters from alef to taw, and in the twenty-two books from Genesis to Esther, begets for us a measure of 22 xestai, called among the Hebrews a mode,^{271 272}which the Greeks, translating, call ²⁷² a modja;²⁷³ and the Egyptians also similarly say @@@@@ ²⁷⁴ In the same way also the Syrians and Arabians say modja, ²⁷⁵ which is pronounced in Hebrew mode; but it is translated from the Hebrew into the Greek as modja, which is the mode.²⁷⁵ For if the modius were not filled up, it would not confess ²⁷⁶ that which it holds:²⁷⁶ "I am completed." ²⁷⁷ But according {61d} to other interpretations it was named differently, for it is called gnomon ²⁷⁸ that is, measure; it is called homologia ²⁷⁹ also homologema, also homologos. ²⁸⁰

24. For in the number of the twenty-two works of God at the beginning, and of the twenty-two generations up to Jacob, and of the twenty-two books up to Esther, and by reason of the scheme of twenty-two letters in which the Law ²⁸¹ exists for us and the ²⁸² teaching of God has prefigured everything for us,²⁸² by this Law ²⁸³ and the mysteries in it Jesus Christ is attested to us as one who has come and been revealed, who, coming, by the Gospel fulfilled for us the measure of life by means of the mode, that is, confession, to every man who has |46 confessed him and received life through him. Therefore the sacred measure, the Hebrews say, consists of 22 xestai, according to the number given above, which is variously employed.²⁸⁴ For many of the other peoples either add to or subtract {62a} from this measure, which is correctly reckoned among the Hebrews. But also among the Romans it happens that the measure is called by a similar name, modium, ²⁸⁵ just as among the Hebrews a child is admonished "to learn alef," and among the Greeks it happens to be called "to seek to alphaize." ²⁸⁶ Whence it has come to be known that from the Hebrew it ²⁸⁷ has been transferred to the other languages.²⁸⁸ So the mode, as it is found in the Hebrew----it means "to confess," as I have frequently said----is explained by the usage. For if a man does not fill it completely, it does not confess: "I am full." But when one fills the measure and strikes ²⁸⁹ it, ²⁹⁰he persuades the measure to confess:²⁹⁰ "I am full." But when the name was transferred to the Greek, as I have said, the mode was called the modja for the sake of clearness.²⁹¹

25. Concerning the cab. The cab, from the same language, is a variable ²⁹² measure. Sometimes it is one-fourth of a modius, sometimes one-fifth, {62b} and at other times one-sixth. It nevertheless is a measure, but it is called a cab because the modius is divided into parts; for the Hebrew qava ²⁹³ means "he has butchered" or "he has cut up," and when transferred to the Greek it was called qaba ²⁹⁴ for the sake of clearness.

26. Concerning the choinix. But the choinix, also the hyfi, is one measure, though called by two names. But it is variously measured |47 among different ²⁹⁵ people. And in the Hebrew language it is used ²⁹⁶ as a masculine, but in the Greek as a feminine. But the Cyprians say choiniqta, but among them they indicate by it one-eighth of a modius. And the modius among them, being measured without shaking down but pressed down, consists of 17 xestai, so that the choinix is 2 xestai and a little more.²⁹⁷ But it is called the hyfi from the Hebrew (term) which is pronounced ^'ofen,²⁹⁸ which is a measure of two handfuls.

27. [Concerning] the handful of meal, like {62c} the handful of meal that the widow told Elijah she had in a jar.²⁹⁹ But this is simple and known to all, for, from the fact that the one measuring grasps ³⁰⁰ with one hand, a handful of one hand is called a handful.

28. [Concerning] the ardeb. This measure was named by the Egyptians, and it consists of 72 xestai. And this also is so composed with great exactness, for seventy-two men were building the tower and Babylon at the time when the one language was confounded into seventy-two.³⁰¹ Hence also they were called meropes ³⁰² because of the divided speech. But the metretes also has the same capacity according to the sacred measure. For there are also other metretai that are measured variously in different places. In Cyprus, when filled from the wine press, it is 104 xestai, the four xestai being reckoned as dregs and the 100 reckoned as pure, because {62d} of the dipping up ³⁰³ by means of the xestes of the place. But according to the Alexandrian xestes 88 xestai fill the measure, but according to the sacred measure 82 (such) xestai. Sometimes they reckon the capacity of the metretes as 84, sometimes as 88, and sometimes as 96 xestai; but according to the |48 sacred measure it consists of 72 xestai, and the metretes is for liquids and the ardeb for produce. But that which is called the ardeb is called the artabå in the language of the Egyptians, which is interpreted "well composed" or "well constituted." It is artabå in the Greek ³⁰⁴ for the sake of clearness. And the Hebrew is abundantly used to this measure because of the sojourn of the Israelites in Egypt, whence they acquired the use of the measure. As it is written in Isaiah: "He that soweth 6 ardebs shall make three measures" ³⁰⁵ ----that is, he who, from the great abundance of seed, because of the scantiness of the crop shall gather but a little. For the "three {63a} measures" are a little omer, they are 6 xestai, so that they are one-twelfth of the ardeb, but that which (is composed) of 72; and ³⁰⁶ 6 ardebs are found to be 432 xestai. And, again, to this point is concerning the ardeb.

29. And since there occurs in juxtaposition in Isaiah, "Where ten yoke of oxen cultivate"----for he says they cultivate the vineyard with a plow, by the use of oxen----(the land) "will yield one jar," ³⁰⁷ he thus shows that a measure of land such as this, which is plowed by yokes of oxen such as these, because of the scantiness of the crop will produce one jar, that is, a small measure. And so much for that.

30. "Three measures of fine flour," those which Abraham commanded Sarah to prepare for the angels,³⁰⁸ from which "three measures" he commanded an ash cake ³⁰⁹ to be made. Every one of these measures held 1 omer. The omer, however, is one-tenth {63b} of the great measure, that is, of the ardeb, which makes 7 1/5 xestai. ³¹⁰ And, again, in the measure of the omer there are three measures, which are 2 2/5 ³¹¹ xestai each. Now the measure has this form, but the measure is also appropriate for the spiritual contemplation of those who are esteemed worthy to understand. For the manna also was given an |49 omer by measure, which according to the priesthood is a tithe,³¹² but according to the significance of the name----because it is a tenth of the great measure----it signifies jodh,³¹³ which is the beginning of the name of Jesus, who in this measure, since the "three measures" are summed up in one, showed ³¹⁴ them the equality of essence in the holy Trinity. And as to our saying that Abraham commanded Sarah, this also is (a matter) for investigation. For the three men were not going to eat such a measure as this; for when the "three measures" are combined as one in 1 omer, these {63c} three make a modius of 22 xestai,³¹⁵ that is, the sacred measure. Not at all, therefore, (was it) because they were about to consume all this, but that nothing might be lacking from the name of the Trinity. For in the measure there is a trinity, but in the bread there is one unity and one taste; for there is also in Deity nothing that is changeable. But what he said, "Make an ash cake," ³¹⁶ signified that there was always bread, but it was not revealed to all the world. But it was in heaven, God the Word. In the seed of Abraham, however, it was concealed by the Advent that was to be. Now the preparation of the ash cake is in this manner. When the bread has been kneaded and has afterward fermented, it is kneaded again. They bake this bread not in an oven but on a rock. Collecting smooth stones and piling them upon the ground, by means of much brushwood they heat them until they make of the smooth (stones) glowing embers. {63d} Then they remove the ashes from them, cover them with dough, and again spread the ashes over all the dough, spreading it out as one loaf; and hence it is called "hidden," because concealed in the ashes. Moreover, that which was in this symbol was fulfilled. |50 Caleb the son of Jephunneh, after Guz^eva his first wife died,³¹⁷ took to wife ^'Afar^etha, who also was a widow. And he received from Joshua the (son) of Nun as a portion the city of K^evarta,³¹⁸ which is interpreted "doxology," and he built and joined to the first city the second (city of) 'Afar^etha,³¹⁹ which is interpreted "fruitfulness," after the name of his wife, 'Afar^etha. Besides other sons he begat of her a son whose name was Bethlehem,³²⁰ after he had begotten Lammon,³²¹ Arad,³²² and others. Since he loved the youth, he built a third city and joined it to these two former cities and called it Bethlehem,³²³ which {64a} is interpreted "house of bread." And, indeed, the name was in use; ³²⁴ but it was not revealed until there came from heaven, being bom of Mary in Bethlehem, that is, in the house of bread, he that said: "I am the living bread that came down from heaven." ³²⁵ For the place had been named of yore; but the bread had not been revealed, for it was "hidden."

31. Three baskets of coarse meal. The Scripture does not use this term, baskets,³²⁶ as a measure, but rather to specify the reed baskets ³²⁷ which the people use customarily. But as to the "coarse meal" that is mentioned, which they were accustomed at the time to put in reed baskets, this coarse meal is a kind of wheat cut in two. But fine flour is the heart of the wheat, in fine grains; for from these processes the origin of milling came about.

32. The nevel of wine. The nevel is a measure that is put into two wine skins, (a measure) which consists of 150 {64b} xestai,³²⁸ which makes 3 liquid seahs, for the seah is 50 xestai. Further, this means a "taking |51 up,³²⁹ that which a man, after filling, would draw up by man power from the pit of the wine press, as much as he was able to lift with his two hands from "the pit of the wine press. But nevel is interpreted "something to be carried," ³³⁰ which is a load of wine,³³¹ which is also called a foreus, as the Cyprians call the great jar which holds 150 xestai, which a young man can carry on his shoulder from one little place to another.³³²

33. [Concerning the kollathon.] Among the Syrians the kollathon is half of a liquid seah, which is 25 xestai.³³³

34. [Concerning the shatifta.] The shatifta of ointment, as it is written in the Gospel,³³⁴ is a vessel of glass in accordance with the name; but there is in it a libra of oil by weight, and in capacity there is half a xestes ³³⁵ But it is called an alabastron ³³⁶ because of the great {64c} fragility, which is like salt. For the Scripture says: "And it shall be broken in pieces like an alabastron." ³³⁷ And it is, as I have said, a vessel round in form.

35. [Concerning the kapsakes.] The kapsakes of water has a capacity of 12 xestai, which corresponds to the cab,³³⁸ the grain measure that is called the q^evuna. ³³⁹ This, however, is the great kapsakes, |52 the one-fourth division of the seah. Some call it the 'espadhjun,³⁴⁰ that is, the libation cup.³⁴⁰ But that which was prepared for Elijah ³⁴¹ was also a kapsakes, with 4 xestai in the measure, but called in the feminine q^evurta. And it was equal in capacity to the stamnos, in which stamnos are 4 Italian or Alexandrian xestai. For there were placed in the ark, that is, in the chest, four books: Genesis, Exodus, Leviticus, Numbers. For it was in the thirty-eighth year of the exodus of the Israelites from Egypt that Deuteronomy was commanded to be written {64d} and placed by the side of the ark and not joined to these four, so that it might not obscure the measure which had been required in conformity with the number. For there are four rivers out of Eden, four quarters of the world, four seasons of the year, four watches in the night, four successive times for prayers in a day and (corresponding) periods, four xestai in the stamnos ³⁴² measure for the manna, four spiritual creatures which were composed of four faces,³⁴³ which typify the coming of the Messiah. One had the face of a man, because the Messiah was born a man in Bethlehem, as Matthew teaches.³⁴⁴ One had the face of a lion, as Mark proclaims him coining up from the Jordan,³⁴⁵ a lion king, as also somewhere it is written: ''The Lord has come up as a lion from the Jordan."³⁴⁶ One had the face of an ox, as Luke proclaims----not he alone, but also the other Evangelists----him who, at the appointed time of the ninth hour,³⁴⁷ like an ox in behalf of the world {65a} was offered up on the cross. One had the face of an eagle, as John proclaims the Word who came from heaven and was made flesh ³⁴⁸ and flew to heaven like an eagle after the resurrection with the Godhead. And these things also I have related concerning the stamnos, because in the stamnos, which has been handed down as a feminine noun, was placed the manna, which was the heavenly bread but symbolized the Perpetual Virgin Mary, who is indeed gold from the "tried gold" ³⁴⁹ by reason of the evidence of her virginity. But it |53 contained the manna which came down from heaven, and because of the little faith of those who saw the manna it received this name. It was called man; but this is translated: "What is this?" For when they saw it upon the face of the earth they said: "What is this?"³⁵⁰ For they were going to say to the Messiah: "Who is this that speaks blasphemy?"³⁵¹ So the stamnos contained the manna, {65b} in which was a measure by reason of the 4 xestai, and Mary (contained) the Word that was proclaimed through the four Evangelists. For she herself was the holy ark to which it pointed, of which the ark that was fashioned in the wilderness was a type. Moreover, that was of wood, in which was the Word inscribed on two tablets of stone and in the other books, the four books together and the fifth book which was at the side, that is, Deuteronomy. But although he that uttered the divine Word was in it, yet the ark was also made as a type of her. But, being priceless, it was carried; and the Word that was in it spoke through him that read, since it did not speak of its own volition.³⁵² But the holy Mary, the living ark, had the living ³⁵³ Word borne within her. While she had within her {65c} another ark which was also alive, there was in the ark that had been placed in her the living Word. And, further, when David the prophet was bringing the ark up to Zion, he danced before it, singing and rejoicing.³⁵⁴ And it was not a miracle, but rather a sign by way of prophecy. "For these things happened typically, and they were written as an admonition for us unto whom the ends of the times have come," as the apostolic words teach.³⁵⁵ But here was a miracle. For when the living ark----I speak of Mary----entered the house of Elizabeth, the child John danced in the womb of his mother, leaping for joy before the ark on account of him whom she was bearing, the living Word, the Messiah.³⁵⁶ But the living Word also was a living ark in his own living body, who, on account of the sacrifice in lieu of our death, submitted to a three days' sleep. When he was awakened by the word of the prophet, he heard the one hundred {65d} thirty-first Psalm: "Arise in thy rest, thou and the ark of thy holy covenant."³⁵⁷ For they called the Godhead of the only-begotten to arise from the lower parts of the earth with his holy soul, and also at the same time |54 (called) his completely assumed human nature, his body, as they hint and say, "thou and the ark of thy holy covenant," so that they might say his holy body. And these are the things concerning the stamnos, which consisted of the 4 xestai of manna, from which also we know the significance of the ark in which was the law in the four books before Deuteronomy (was written) and the ark and stamnos of Mary which contained in the four Gospels the manna, the heavenly bread, and the ark, in which ark----I mean, in the holy body----the heavenly Word, when he came down, was given to the world. But I mean to those who believed in him, through the four Gospels believed the things that were preached. Up to here is enough concerning the stamnos, {66a} we think, O lover of the good.

36. [Concerning the kotyle.] The kotyle is half a xestes, and it is called a kotyle because the xestes is cut in two. For they call those who sell wine or oil by the xestes kotylistai, because they divide up what they sell into small measures.

37. [Concerning the kyathos.] The kyathos is not one measure but various (measures), for it is defined by the mixed drink in the cup, in one place a simple cup which is one-sixth of a xestes, in another a double cup which is one-third of a xestes. But it is a dipper, by the use of which they dip up from a jar by means of the long handle. It has a form like that of a small inkstand, and one lifts it by the handle in order to draw from the depths of the jar that which he is about to take in the cup as a mixed drink. But in translation from the Hebrew language into the Greek, in some books it is called by this name (kyathos); but in a few books it is put down according to the Hebrew term, not being translated. When therefore you find in the preparation for the setting up of the tabernacle {66b} both the medekoth and the masmaroth, know that medekoth means kyathoi and masmaroth means |55 strainers. But many times when this word is employed it is used for ethmoi; for ethmoi and strainers, on account of one and the same use, are alike called masmaroth in the Hebrew.

38. [Concerning the tryblion.] The form of the tryblion is that of the scutella,³⁵⁸ that is, a dish.³⁵⁹ But it has a capacity of half a xestes.

39. [Concerning the xestes.] Although the xestes is particularly well known to everybody, yet we speak of it because its standard is variously fixed ³⁶⁰ among many peoples. For there is the Italian, the Alexandrian, the castrensis,³⁶¹ the Pontic, and the Nicomedian. The Pontic is four times that of Alexandria; this is the stamnos already mentioned, when used as a wine measure. But it is otherwise adduced by weight, for in oil there are 8 librae. {66c} For an Alexandrian xestes holds ³⁶² a weight of 2 librae in oil, and the Italian xestes holds 22 ounces; the castrensis also similarly holds 24 ounces, more or less, and the Nicomedian 20 ounces.

40. [Concerning the aporryma.] The aporryma is employed as a measure among the Thebans only, for it is half a saïtes. And its form is that of a small jar of the type of the saites. The true saites, however, consists of 22 xestai,³⁶³ so that the aporryma consists of 11 xestai. For there is another saïtes called the Nicaean, a jar of 8 or 10 xestai. And it was called the saïtes from the city of Saïs, where the measure and the form of the saites were invented.

41. [Concerning the shafitha.] (As for) the shafitha, this is a Syriac term which occurs as a measure among the people of Gaza and Ashkelon and the rest of the seacoast called the Shefelah. Hence in Gaza {66d} and Ashkelon ³⁶⁴ they call the jar which is the shafitha ³⁶⁵ the sapation, which is translated "the drawing vessel of the wine press," ³⁶⁶ for with the measure they draw out and carry wine. But among the people of |56 Ashkelon it consists of 22 xestai, ³⁶⁷ among those of Azotus 18 xestai, and among those of Gaza 14 xestai.

42. Concerning the hin. The hin also is mentioned in the divine Scriptures, as are also many of those already discussed. Therefore the Scripture cautions many times and says "by the great measure," "by that of the sanctuary." ³⁶⁸ And the great hin consists of 18 xestai, that is, one-fourth of a metretes. But the sacred hin consists of 9 xestai, one-sixth of which the prophet Ezekiel was ordered to drink daily, to whom the Lord said: "And water thou shalt drink by measure, one-sixth of a hin," ³⁶⁹ that is, 1 1/2 xestai.

43. {67a} Concerning the chus. The chus is taken from the Hebrew term that is pronounced kuza. ³⁷⁰ The complete (chus) consists of 8 xestai ³⁷¹ but the one called "sacred" consists of 6 xestai. For compared with the metretes the great (chus) is one-ninth; but as compared with the samios, which is employed among the Cyprians, it is one-sixth, for the trichus is half a samios. But the chus, according to the sacred measure, which is the kuzå, is one-twelfth of the metretes, 6 xestai.

44. To this point we have discussed such measures as we have mentioned, but hereafter we speak of weights.

45. Discussion concerning the talent. The talent is that measure used in weighing that exceeds every other. And it is called the talent from the circumstance that equal ³⁷² weights fall into the two scale pans of a balance, and by the weight that is equal in counterpoise that which is in the other scale pan is weighed, that {67b} is, suspended.³⁷³ But the talent is called @@@ ³⁷⁴ among the Hebrews, that is, the @@@,³⁷⁵ |57 which in librae consists of 125 librae by weight. But according to the lepta of coinage, when cut up ³⁷⁶ into lepta, it is divided into 6,000 lepta. Accountants call this the unit.³⁷⁷ It is not the only (unit) for reckoning large sums, for there is also the unit involved in the "10,000 denarii." There are, however, 6,000 lepta in 1 talent. The lepta are called assaria, concerning which it is said in the Gospel: "Are not two sparrows sold for one assarion?" ³⁷⁸ Or, again: "Are not five sparrows sold for two assaria?"³⁷⁹ But they are called assaria when the smallest (weight) is translated from the Hebrew.³⁸⁰ Sixty assaria, however, are a denarion,³⁸¹ and 100 denaria are a silver (coin).³⁸² And they were 2 denarii that fell from the widow into the treasury; ³⁸³ {67c} they have also been called 2 lepta, for assaria are the smallest ³⁸⁴ things that can be. And the argyrus was coined as a coin from the beginning; therefore they also say argyroi.³⁸⁵ This came originally from the Assyrians, and they say that Abraham brought this coin ³⁸⁶ to Canaan. The 1/125 part of the talent is the libra. The centenarius was invented among the Romans, for it also bears a Roman name. They say centum for 100, and it is a weight of 100 librae.

46. [Concerning the litra.] The litra,³⁸⁷ however, consists of 12 ounces. As to its name, it also is from the Hebrew, for λίτρα means |58 "It is mine," which is in every case persuasive and reassuring to him that receives and to him that gives.

47. [Concerning the ounce.] And it is named the ounce, on the one hand according to the height in the measure or by the spaced altitude; on the other hand it is measured in scales ³⁸⁸ for weighing by the heaviness of a (known) weight, and by the knob of the scales it is determined according to the swerving, being estimated and weighed according to the lines of distance. {67d} And there are in the ounce 2 staters, because of that which was said by our Savior to Peter: "Cast your hook into the sea and take the first fish that comes up, and when you open its mouth you will find a stater"----called in the Hebrew a zuzå; ³⁸⁹ "taking this, give for me and yourself." ³⁹⁰ For it was a stater containing half an ounce or 2 double zuze, since the Pharisees said to Peter: "Does not your master pay the double zuzå?" ³⁹¹ For by the census of King Augustus there was to be paid what they called the poll tax,³⁹² but in the Roman language capitatio, for they call the head a caput. So the Pharisees said: "Does not your master pay the double zuzå?" which is 2 zuze.

48. [Concerning the shekel.] One shekel is that which is transliterated from the Hebrew language shekel, ³⁹³ meaning inclination, for they say the shekel pulls down.³⁹⁴ There are in it two of what are called lepta, which makes 2 zuze; {68a} but 2 double zuze, which is 2 shekels |59 according to the sacred shekel,³⁹⁵ make 1 stater. The weight of this stater is the sum of 2 double zuze, the complete measure of two poll taxes, as the Lord said: "Give a stater for me and you." For this is what was ordered by Augustus to be paid for every poll. But the shekel is also called a kodrantes, ³⁹⁶ for there are 2 zuze in it. But when it is changed or divided it is divided into many lepta, for the silver (coin) which is called by the Hebrews a mina----that is, a number ³⁹⁷ ----contains 100 denarii; its fourth is 25 denarii when it is changed. So when it is changed, because it is bound up in a bag, it is called a kodrantes, for they call a bag of silver a kodarion. ³⁹⁸ But the shekel, which is one-fourth {68b} of an ounce, one-half of a stater, contains 2 zuze; for one-eighth of an ounce is a zuzå. And the zuzå was also called a holke. ³⁹⁹ By this weight----I mean the shekel----they weighed the hair of Absalom every time he had his hair cut; and it possessed the weight of 125 shekels, which is 31 ounces and 1 shekel, that is, 2 1/2 librae and 5 shekels.⁴⁰⁰

49. Concerning the obolus. The obolus also was coined among the silver (coins). The one, however, made not of silver but of iron is one-eighth of an ounce,⁴⁰¹ for this used to be an arrow.⁴⁰² For the life of man before the coming of Christ was hemmed in by wars, so that they had need of arrows against those of the enemy. By means of such things as these they did business, {68c} everyone giving five or ten arrows when purchasing bread or anything else. But this was in weight one-seventh of an ounce; and with our own eyes we have seen this kind, O lover of the good. For on the island of Cyprus many kings and tyrants seized the government in antiquity. And going up for a walk |60 to one of the ancient castles which had revolted once upon a time, we entered where there had been a palace, where there was stored a portion of the tyrant's pay which was given to the soldiers under him from time to time. And there had been placed in a heap these obeloi,⁴⁰³ which were fashioned by early man for use as money. But they were also employed in the wars. Moreover, these things concerning the oboloi, such as I have expounded and adduced, I was compelled to say because the divine Scripture says: "The whole world of capital belongs to the faithful; {68d} not even an obolus belongs to the unfaithful." ⁴⁰⁴ But there was also another obolus that was coined of silver, which was a very small coin; it is one-eightieth of an ounce.⁴⁰⁵ For it is said in Leviticus: "The double zuzå shall be 20 oboloi." ⁴⁰⁶ We have already shown that the double zuzå is one-fourth of an ounce.

50. Concerning the chalkoi. (As for) the chalkoi, the Egyptians invented them. They are silver (coins) that are coined; for this reason the silver coins are called coppers ⁴⁰⁷ among the Alexandrians. But the chalkus is one-eighth of an ounce by weight, like the zuzå.⁴⁰⁸

51. Concerning the mina. Mina is for mane.⁴⁰⁹ For in the Hebrew the silver (coin) is called the mane. But the Italian mina consists of 40 {69a} staters, that is, of 20 ounces----a libra and two-thirds. But that which is called the barbarian, the Theban, consists of 60 staters, that is, 2 1/2 librae. But they coin other minas, some of 2 librae, some of 4, everyone according to his pleasure. And there have been many types of silver (coins) from time to time. |61 

52. [Concerning the nummus. ⁴¹⁰] A certain nummus was once called after one Numa who was a king of the Romans, and in accordance with his name the coin was coined. But the ancients called half of the silver (denarius) the dichryson.⁴¹¹ And the silver (denarius) is what the Romans call the miliarision,⁴¹² which is translated "military gift." ⁴¹³ This dichryson also was the silver (coin) that was later called repudiated. After the king had been killed, {69b} his stamp was still engraved upon the dichryson. When his coin came to be repudiated it was called fraudulent, that is, repudiated. But you find this term in the prophet also, O lover of learning, as he says: "Call them repudiated silver." ⁴¹⁴ But the Cyprians and other peoples call the assarion by the Greek name ziretia.⁴¹⁵ And, again, the ancients had silver (coins) that were called lityra,⁴¹⁵ also tyria;⁴¹⁵ but we do not know how heavy these were as to weight.

53. [Concerning the follis.] The follis is also called the purse,⁴¹⁶ because it is a multiple; for it is 2 1/2 silver (coins), which is 250 ⁴¹⁷ denarii. Two lepta are a follis according to the copper coinage,⁴¹⁸ but not according to the silver coinage. This also was of silver.⁴¹⁹ And, moreover, even at the present time the Romans make use of this |62 number, {69c} 125 pieces of silver in number being considered among the Romans as heaped up together to make one purse, because the profusion of the quantity of the silver pieces fills the bag. For as the talent contains 125 librae by number, so also in the case of the follis 125 silver (denarii) complete ⁴²⁰ the number. But you also find this, O lover of the good, in the book of Kingdoms, when Naaman the Syrian, turning in the chariot, went to meet with Gehazi and he, as if sent by Elisha personally, said, lying: "My lord sent me, saying: 'There have come to me two needy sons of the prophets. But send them two garments and a talent of silver.' " And he said: "Take two talents of silver and two garments that may be changed," And he put the two talents into two bags and placed them upon two young men.⁴²¹

Now a talent, {69d} we say, consists of 125 librae, that is, the great talent; and this was placed in bags because it was in coins. For the number 125 is called a talent because of its great weight. For when we wish to mention what is excessive in weight we say "exceeding the talent," but when (a matter) of simple number, the number 125 is employed.⁴²² And, again, it is called the follis because of the interpretation "bag"; and in lepta it lumps up ⁴²³ 125 lepta of silver ⁴²⁴ in one coin (name) ⁴²⁵ so as to be called individually a follis, being mentioned by this name "bag." In accordance with another explanation among the Hebrews, the term sala ⁴²⁶ is used; but this coin is entirely of silver, the weight half an ounce. This is what Abraham proposed to give to the sons of |63 Shechem as the price of the field because of the double cave, saying, "four hundred double zuze between us," ⁴²⁷ which were 200 salim. {70a} And ⁴²⁸ the sala is interpreted as follis because of the roundness of form of the coin. The round scales of reptiles are called folides.⁴²⁹ When this is reckoned in talents the number is carried up to 125 librae, but when in folles they are composed of 125 (denarii) of silver. It has the name of bag among the Romans, but among the Hebrews and Greeks that of snake scales.⁴³⁰ But the Alexandrians, having reduced the talent to the smallest (subdivisions), made it consist of 15 silver (coins) in number, for a silver (coin) was 100 denarii. And in a denarius there were 4 lepta. So all these made up 6,000 ⁴³¹ lepta in a talent. To this point, again, as regards the weights and the silver (coins) and the measures and the numbers which we have adduced, we have also made explanation.

54. The names of the measures ⁴³² locally. The mares ⁴³³ is a measure among the people of Pontus consisting of 2 pots; but the pot {70b} among them consists of 10 xestai, so that the kupros ⁴³⁴ consists of 20 Alexandrian xestai. Among the people of Pontus the kupros is a measure of dry produce of 2 modii; but it (the modius) is said by them to consist of 5 choinikes, and the choinix of 2 xestai, among them, so that the kupros would consist of 20 xestai. For there is also a great modius among them of 24 xestai. The litra is translated by the Romans as libra, which among the Romans etymologically ⁴³⁵ means equality, that is to say, equality by measure. And there is in it 12 ounces. But from what language the name of the ounce has come we do not know with |64 certainty;⁴³⁶ but from what we conjecture the ounce is called by a Greek name, being named because of the many parts in the litra. However, the litra is also said to be perhaps from the Hebrew or Syriac language, as we have said above. For the li is, {70c} being translated, "to me," and the tra is "it is"; so that it will be: "Full weight belongs to him that receives." But the litra makes 288 grams, and every gram consists of 6 carats. But carats are the seeds that are found in the fruit of the carob tree. And this seed weight, if it is complete, equals the weight of 2 fat barley (corns), so that the litra consists of 3,456 ⁴³⁷ barleycorns, 1,728 carats, 288 grams, ⁴³⁸ 12 ounces. But the ounce consists of 24 grams. And again, divided differently, the ounce is put ⁴³⁹ in yet other terms. For the Hebrews, dividing the ounce into other parts, called it by other names.⁴⁴⁰ For they called half an ounce a stater from the circumstance that when the scale pans on both sides are equal in inclination, {70d} if half an ounce is put into each side of the balances and the equipoise of the beam is brought about in accordance with the pointer that is in the middle of the balances, it comes ⁴⁴¹ to be called a stater.⁴⁴² That is, the half of an ounce which was determined by the equality of inclination they called a stater, that which was called by them the double zuzå. And the stater with them is the half-ounce, 2 shekels as they are called in the Hebrew, as we have said above, while according to the etymology of the language they are interpreted through sekel ⁴⁴³ as a "taking up" ⁴⁴⁴ or a "weighing down," ⁴⁴⁵ as we say "it weighs down" or "it inclines." And, again, the shekel, which is half a stater, one-fourth of an ounce, has 2 lepta |65 in it. And the lepton is a weight which is one-eighth of an ounce, and by some it is also called the obelus.⁴⁴⁶ But some divide the ounce into 7 obeloi, while some change {71a} the name obelus. Since it is numbered among the weights they call it the obolus, because the ancients, consuming their lives in war, did their business by means of arrows, for the arrow was called the obelus. And a man would give 2 obeloi and get bread or anything else pertaining to food. Therefore in the temple in Jerusalem there sat the money-changers who were called trapezitai,⁴⁴⁷ whose tables the Lord overturned,⁴⁴⁸ which (tables) were for the coinage, which gets its name from this circumstance, that at royal courts by this means men think ⁴⁴⁹ that the world is controlled. But it was called silver (coinage) because at the time it was made of silver with the image of the king on it. There was a large one, (used) as a symbol and a weight, that was called a silver (talent), as I have already said, of 100 denaria.⁴⁵⁰ But every denarion was {71b} 60 assaria. The silver (coin), however, that is current is that which is called the mina, according to the Hebrew; therefore it was called the mina according to those things previously determined by me above. But since it was impossible, if the large silver (mina) was carried about, to buy bread or anything else of small value, it was necessary to give the large silver (minas) to the money-changers and to change (them) for small coins, that is to say, to change (the money), that is, to make exchange. Hence those called trapezitai are also called money-changers. Therefore also the Lord, overturning their tables there, scattered their silver (minas). For this reason also there came about the name of the obolus, because by means of such little arrows as these the business of the wars of mankind was carried on.

55. Concerning the xestes. But the name of the xestes is from the great measures divided into small parts. Because some have sought |66 to learn {71c} whence this measure is derived and have not found out, we have assented with some of the ancients as to whence this derived (term) is taken. Contrariwise it is Greek,⁴⁵¹ from the circumstance that by means of it large measures are reduced ⁴⁵² to smallness. The Romans, taking over its name, inasmuch as they had a measure of 6 xestai, which (number) is pronounced by them in the Roman language sex, say therefore not xestes but sextan, ⁴⁵³ that is, "six times," a multiple of the xestes.⁴⁵⁴ They also call the little xestes the sexton ⁴⁵⁵ for it is the sixth part of what is called among them the congiarium.

56. But the congiarium ⁴⁵⁶ is a liquid measure among the Romans also. For likewise the name is even pronounced in the Roman fashion. For this measure you have the further evidence of the Chronicle of Eusebius and the other chroniclers, (relating) that as each of the kings in (his) time (bestowed) gifts upon the Roman populace, they accordingly bestowed good cheer. {71d} It is to be interpreted "coiled up" ⁴⁵⁷ or "put together," for the Roman conge ⁴⁵⁸ means "assemble" or "put together."

57. No one of those who have met with these weights and measures which have been mentioned by us for the second time can find fault, as though the writing were without purpose instead of to teach accuracy; for although we spoke of them heretofore somewhat briefly, we have now set down for the sake of accuracy those things also that had been abbreviated. Hereafter we shall tell about land measures and the measurements upon the land, for they also are in the divine Scripture. |67 

58. Concerning the field. The field ⁴⁵⁹ is a land measure. Now roughly and generically the entire earth is called a field. For if we say, "The field offers pasturage," it means that the whole world together is green with vegetation. But again, the field is also a measure of land. And you ⁴⁶⁰ find in the divine Scripture, O lover of the good, about the field of Abiezer.⁴⁶¹ And it consists of 5 or 6 seahs,⁴⁶² so that it is either a {72a} fifth or a sixth of a jugon. But this is an Egyptian measure, for the Egyptians measure all their land in fields.

59. Concerning the jugum.⁴⁶³ And there are 6 fields in a jugon of land of the second class, but 5 (in land) of the first class. But among the Romans jugum means "pair" or "yoke," because it is the plowing of a yoke of oxen for a whole day; for the same reason also (we find) the decad ⁴⁶⁴ in the agriculture of the Palestinians and Arabians. But among the Cyprians they are called zyga,⁴⁶⁵ and among other peoples syntelesmata.⁴⁶⁶ There is in the field, according to the measure of the measuring rod of 6 2/3 cubits, called among surveyors the akaina, 20 by 20 (rods). For the field consists of 5 plethra of land of the first class, but of 6 plethra of the second class. [The measure of the field ^{467  |68} is not like ours, for it extends 20 (rods) by 20 according to the reckoning of 5 cubits (to the rod).] But the plethron is 20 ⁴⁶⁸ by 20 cubits, called the sataean ⁴⁶⁹ among the Palestinians and Arabians. For 30 sataeans constitute a jugon of land {72b} of the first class. Therefore, just as the quantity of 30 modii like that in the Gospel ⁴⁷⁰ is called a kor, so also here the 30 sataeans are called a koraean. But a koraean of land of the second class has 60 sataeans in [the measure. And, again, in measurements upon the land the sataean has 6 cabs ⁴⁷¹ in] it. But these 30 ⁴⁷² sataeans are 13 jugera----like the one-fifth of the measure among the Palestinians ⁴⁷³ ----that is, 13 yokes. For the Romans say junge for "yoke up," since a yoke of oxen will plow 2 1/3 sataeans in a day. You inquire as to the measure of the land, is it thus? ⁴⁷⁴ You inquire as to the measure of the seed, as it thus?⁴⁸⁸ For, the structure of the modius being enlarged, the overflow, that is, the overfulness of the modius, constituted a part ⁴⁷⁵ of the modius. Therefore when the modius is small ⁴⁷⁶ it consists of 5 cabs, but when it is spacious it consists of 6. Therefore also the sataean consists of 6 cabs in the measurement of land, and of 6 cabs (consists) the measure of seed. {72c} And we have told the things concerning the sataean, the plethron, the yoke, the jugon, the koraean, the field, and the jugera.

60. Concerning the cubit. And this also is in the divine Scriptures |69 in many places. For it is said that the specifications of the ark of Noah were given by means of cubits. For it was said: "Thou shalt make it 300 cubits long, 30 cubits high, and 50 cubits wide, and within a cubit thou shalt gather it together above." ⁴⁷⁷ The cubit then is a measure, but it is taken from the measure of the forearm.⁴⁷⁸ For the part from the elbow to the wrist and the palm of the hand is called the cubit, the middle finger of the cubit measure being also extended at the same time and there being added below (it) the span, that is, of the hand, taken all together.⁴⁷⁹ This cubit has 24 fingers ⁴⁸⁰ in the measure, if the cubit is {72d} a linear measure. If, however, it be τετράγωνος, which is measured along two sides, it is of 48 fingers.⁴⁸¹ When employed in measuring a round piece of timber, when doubled four times it is called a solid cubit and is of 192 fingers.⁴⁸² But in this usage the finger contains 8 lepta. The measure of a piece of timber, however, is taken from the circumference of the timber. For example, if you wind a cord about the piece of timber and it is found that there are in it 72 fingers, or as many as there may be, then you multiply the 72 fingers by 72 again, which makes 5,184 fingers. You divide these again by 12, and there are 432 fingers.⁴⁸³ You take the length of such a piece of timber, whether its length be 10 or 12, or whatever it may be. If it be 10 cubits, you multiply the 432 lepta by these 10, and there are 4,320 lepta. Then you divide these by 192, and they make 20 solid cubits, which are 3,840 {73a} lepta, that is to say, fingers. And there yet remain 480 lepta, of which the 1/192 part makes 2 cubits, which is 384 lepta, and there remain 96 lepta.⁴⁸⁴ Then, since it does not have |70 another measure of 192, so that it might be reckoned a solid cubit, we now divide the fingers which remain into lepta. Then since a finger contains 8 lepta,⁴⁸⁵ one-eighth of these 96 lepta that remain makes the number 12, which is 12 fingers, making half a cubit.⁴⁸⁶ So there are, in a piece of timber that is 72 fingers in circumference and 10 cubits long, 22 solid cubits and 12 fingers, that is, 22 1/2 (solid) cubits.⁴⁸⁷ But the simple cubit of linear measurement contains 3 spans,⁴⁸⁸ 6 hands,⁴⁸⁹ or 4 palms.⁴⁹⁰ And there are 8 fingers in the span and 4 fingers in the hand. {73b} But when it is closed it is called the fist. It is, however, often also called the gronthos,⁴⁹¹ inasmuch as athletes use this form when engaging in a fight. Therefore the apostle says: "Thus I fight, not as if I beat the air." ⁴⁹² For what is called the palm is employed as a measure by women in making fabrics for clothing. For they stretch out the fingers from the tip of the nail of the middle finger to the "breast" of the palm of the hand, that is, to the great joint, and there are six fingers in it. This is the account of the cubit, the span, the hand, the finger, and the palm. And to this point is concerning measurements on the earth by means of which land is measured which are employed in the Scriptures. But I have also told about the measurement of round timbers, although it is not employed in the divine Scripture. |71 

CONCERNING NAMES OF PLACES, IN PART ⁴⁹³

61. Ararat is a place in Armenia in which there is a mountain called Lubar.⁴⁹⁴ On it the ark of Noah came to rest,⁴⁹⁵ and it is situated in the middle of Qardu ⁴⁹⁶ and in the salt lands of Armenia.⁴⁹⁷ 

62. [Concerning Atat.] Atat,⁴⁹⁸ in Transjordania, {73c} where they made lamentation for Jacob when he died. It is four miles ⁴⁹⁹ from Jericho, about two miles from the Jordan. And it is now called Beth-hagla,⁵⁰⁰ which is interpreted the place of a circuit, because there, making lamentation, they completed a circuit. And there is a fountain of sweet water in the place. At this fountain stands to this day a great thorn bush, which is interpreted atat.⁵⁰¹ On account of this thorn bush the place also is likewise called the "thorn bush" of the salt lands.

63. [Concerning Abarim.] Abarim,⁵⁰² the mountain on which Moses died. It is said, however, to be Mount Nebo, and it is in the territory of Moab, opposite Jericho, overlooking the Jordan, on the summit of Pisgah. And it is visible on the ascent from Libias ⁵⁰³ to Heshbon,⁵⁰⁴ |72 which is Heshbu,⁵⁰⁵ called by the same names, over against Mount Peor,⁵⁰⁶ which also is thus called to this day. So also again the place is still called Pisgah, which is interpreted "hewn stone."⁵⁰⁷ It is also often called a hill. {73d} Therefore it was said to Moses: "Go up on Mount Nebo to the hill of hewn stone,"⁵⁰⁸ and he died.

64. [Concerning Azekah.] Azekah is a city of the Canaanites to which Joshua the (son) of Nun pursued the five kings.⁵⁰⁹ Moreover, it belonged to the tribe of Dan.⁵¹⁰ But it is now called in Syriac H^ewarta, for the reading Azekah is Hebrew; and it is translated into Greek as "white." It is situated midway between Eleutheropolis and Elia,⁵¹¹ nine miles from Eleutheropolis, where Goliath died.⁵¹²

65. [Concerning @@] @@,⁵¹³ but also called ^'Ailun,⁵¹⁴ is a valley over which the moon stood still when Joshua prayed, near the village which is still called @@, eastward of Bethel, three miles ⁵¹⁵ distant. Geba and Ramah, the city ⁵¹⁶ of Saul, however, are situated near it.

66. [Concerning Anathoth.] Anathoth, a city in the portion of Benjamin, set apart for the priests, in the neighborhood of Elia, about three miles away.⁵¹⁷ Jeremiah the prophet was from here. But {74a} what was formerly a city is now a village.

67. Hafra,⁵¹⁸ in the portion of Benjamin, still exists. It is a large village of Ephraim five miles ⁵¹⁹ east of the city of Bethel, but it was formerly a city. And it is situated near the wilderness of Bethel, as |73 you go down by way of the Akrabattine ⁵²⁰ to the Aulon ⁵²¹ (valley). Thither the Lord Jesus Christ turned aside when they came to anoint him king.⁵²² And, going to the wilderness, to the city of Ephraim, ⁵²³ he hid himself there, where there is a great miracle to this day. For vipers or other noxious reptiles are not found. But if you compel a viper to go upon the soil of the village, it loses all its strength and is unable to do harm and finally dies; but it makes haste to depart from these borders. The people of the place say that the Lord Jesus Christ gave this sign to the village {74b} at the time when he was abiding there, sealing up the place so that a reptile would not come there, or, if it disobeyed in any respect, it would do no harm. But if and when it disobeyed, seeking to remain in the place, it would perish immediately upon entering and be found dead.

68. [Concerning 'Avi^cazar.] 'Avi^cazar, ⁵²⁴ the stone of my help, the place upon which the ark rested when it returned from the foreign tribes.⁵²⁵ And it is situated between Elia and Azotus,⁵²⁶ near Lower Beth-Shemesh, which is fourteen miles distant east and north of Eleutheropolis, in a valley.

69. Concerning the threshing floor of 'Aran.⁵²⁷ This is Jerusalem, that is, only the inclosure of the temple wall, specifically ⁵²⁸ where the altar ⁵²⁹ was built.

70. [Concerning Abel-meholah.] Abel-meholah,⁵³⁰ a city of one of the princes of Sodom,⁵³¹ whence Elisha was. It is now a village in the Aulon (valley), from Bajshan ⁵³² ten miles distant toward the south, that {74c} which is now called Beth-meholah. |74 

71. Concerning Rekem. Rekem, which is in Kingdoms,⁵³³ but called Rekem ⁵³⁴ in Isaiah.⁵³⁵ It was, however, a great and famous city that was reckoned to be in Arabia-Palestine, which is also called Edom⁵³⁶ in the Scripture. But in the Greek language it is called the Rock. You also have this name in Isaiah, who says: "And the Rock shall be desolate," but in (some) codices: "The Rock shall be desolate."⁵³⁷ For it is not in regard to a rock that the divine Scripture says, "it is desolate," as many mistakenly think, but in regard to that which we have indicated. And it is situated in Mount Seir; often it also is called Seir, for it had these names from Esau, because he built it. For he was named Esau because of ruddiness of countenance, {74d} Seir because of hairiness,⁵³⁸ Edom because of gluttony and worldliness, because he sold his birthright in exchange for food. But the inhabitant of the (region) round about is called, along with it, Edom.

72. [Concerning ^cIn-Jawn.] ^cIn-Jawn,⁵³⁹ "near Salim," where John |75 was baptizing in the Gospel of John. And the place, moreover, is to be seen to this day, eight miles south of Bajshan, near Salim and the Jordan.

73. [Concerning Bethel.] Bethel ⁵⁴⁰ is even today a village, ten miles distant from Elia as you go to Neapolis, on the right hand of the way, (a village) which of old was called @@@ ⁵⁴¹ and Luz. It is also of the tribe of Benjamin, near Bethau ⁵⁴² and Ai. And Joshua besieged it, killing its king.

74. [Concerning Jerusalem.] (As for) Jerusalem, of it Adonibezek was king,⁵⁴³ and afterward the Jebusites, by {75a} whom it was called Jebus. When David had driven them out ⁵⁴⁴ he made it a priestly metropolis of Judah because of the temple that was established in it. Josephus says that this is the Salem of Genesis over which Melchizedek was king.⁵⁴⁵ And it was in the portion of the tribe ⁵⁴⁶ of Benjamin. But others say that the Salem of Melchizedek was opposite Shechem in Samaria, whose grounds are seen (lying) waste. For Eusebius also, who wrote the Onomasticon,⁵⁴⁷ so testifies, saying: "Salem is the city of Shechem, which is Shechem,⁵⁴⁸ as the Scripture says. But there is also another village to this day beside Elia, to the west of it. And there is yet another situated in a plain eight miles from Bajshan (the village), of Salumia. But Josephus says that this is the Salem over which Melchizedek was king, saying: 'Salem is that which was later Jerusalem.' "⁵⁴⁹ But some say {75b} that there is another Salem near Hobah,⁵⁵⁰ to the left of Damascus. |76 

75. [Concerning Jafo.] Jafo, which is transferred (into Greek as) Jope, is a city of Palestine on the seacoast in the portion of Dan.⁵⁵¹ But today many of its buildings are in ruins. Here Jonah the prophet embarked for Tarshish,⁵⁵² which is called Tarsus above.⁵⁵³ And here they of Judea were accustomed to embark----I mean, from Jope----for it was their port.

76. Akko,⁵⁵⁴ which is Ptolemais and Thimuna,⁵⁵⁵ beside great Carmel, was also the harbor of Jamnia ⁵⁵⁶ and the port for Betosigon.⁵⁵⁷ But it is now laid waste. From here, again, they say Jonah, having been vomited up by the whale, departed on the way to Nineveh, the great city, for forty days. For thus it is in the Hebrew: "Jonah began to enter the city forty days." ⁵⁵⁸ But it is not possible that the city could have had a street of forty days' (length), but it is also impossible that Jonah could have sat by it forty days {75c} until he saw what was going to take place; for so do the followers of Aquila interpret: "Again forty days and Nineveh shall be overthrown."⁵⁵⁹ Where then did Jonah tarry, so that he knew that it was not yet overthrown? Or while the sun beat down upon his head with heat, the gourd from which he had shade rising up over his head? And if he waited for forty days while it shaded him from the heat, why did he say: "It sprang up one night and withered another,"⁵⁶⁰ if he persevered for forty days looking for what was to take place? So the seventy-two have well translated: "Yet three days and Nineveh shall be overthrown."⁵⁶¹ For they have explained that what is involved in the |77 forty days is said of the journey, as we think. And when they have explained it as the measure of the length of the journey, they have resolved the difficulty of the words and have explained the note about the three days.

77. Concerning Karm^ela. Karm^ela, {75d} where Nabal was,⁵⁶² is a village that is even yet called Karm^ela, which is transferred (into Greek as) Karmelos, toward the east from the tenth milestone on the road from Hebron, where there is also situated a fort of the Romans.⁵⁶³

78. Concerning another second Karm^ela. The other Karm^ela is the great mountain that reaches to the sea of Phoenicia and separates Palestine from Phoenicia; (it is) where Elijah sat.⁵⁶⁴

79. [Concerning Karchedon.] Karchedon,⁵⁶⁵ which is Carthage, also Carthagina, the metropolis of Africa. Thither once upon a time Canaanites migrated from Phoenicia. For even until today the Africans speak Canaanitish. And being asked about their language, they reply: "We are Canaanites." But they are called Bizakanoi,⁵⁶⁶ which is translated "scattered." But because of their racial relationship to the Phoenicians, Isaiah says to the king of Tyre: "Till thy land, {76a} for the ships of Karchedon no longer come to thee."⁵⁶⁷ But in the Hebrew Isaiah and Ezekiel call it Tarshish.⁵⁶⁸

80. [As to the quarters (of the heavens) and the stars which are in the divine Scriptures.] Again, O lover of the good, I also prepare you an account of the quarters (of the heavens) and of the stars which are in the divine Scriptures. East, west, north, south, according to the word spoken by the Lord in the Gospel, shall come and lean on the bosom of Abraham and of Isaac and of Jacob in the kingdom of heaven; but the sons of the kingdom----as we would say, the sons of |78 Israel----shall go out into outer darkness.⁵⁶⁹ But some one may say: "You have told us something superfluous in speaking of east and west and north and south, for who does not know these terms and the local significance ⁵⁷⁰ of them?" But I have called them to mind that I might explain their origin. Now it will occur to you at once, O lover of the good, concerning Job, that "he was a highborn man of those from the (region of the) rising of the sun." ⁵⁷¹ So the east,⁵⁷² {76b} where the sun rises, gets its name accordingly. But if the highborn and the lowborn are known by birth,⁵⁷³ Job was exceedingly highborn. For he was the son of Zerah, and Zerah was the son of Reuel, and Reuel was the son of Esau,⁵⁷⁴ Esau was the son of Isaac, Isaac was the son of Abraham, he (Job) being the fifth after Abraham, that is, from Abraham. He (Abraham) was above all nobility of birth,⁵⁷⁵ he who was known as the friend of God.⁵⁷⁶ For if the friends of kings ⁵⁷⁷ are known as highborn, how much more highborn was Abraham, who was named "the friend of God"?⁵⁷⁸ But from the east also the easterly wind is called euros, either because it blows widely ⁵⁷⁹ or because it is set at the |79 head ⁵⁸⁰ of the winds, that is, is found (at the head). Hence, in the Acts of the Apostles also there is found knowledge of the wind euraklydon {76c} and typhonikos,⁵⁸¹ typhonikos because of severity, but euraklydon⁵⁸² because it blows out of the depths of euros.⁵⁸³ But there is also in the Scripture concerning the apeliotes.⁵⁸⁴ This blows from the other side of euros, from the quarter of notos ⁵⁸⁵ over which the sun passes, hence called apeliotes.⁵⁸⁶ And beyond it is euronotos, because it is in the middle between euros and notos, after apeliotes, as this wind also is called in the divine Scriptures.⁵⁸⁷ But notos is the wind that blows from the south;⁵⁸⁸ and after this there is another wind that is called libonotos, for it is in the middle between notos and lips.⁵⁸⁹ The west is also called hespera,⁵⁹⁰ from which quarter zephyros blows. You have this wind also in the Acts.⁵⁹¹ And in the middle between lips and zephyros blows that which is called the "middle," otherwise choros, which is likewise found in the Acts,⁵⁹² where the companions of Paul sailed for the place Phoenix, {76d} the harbor of which Phoenix looked toward the choros. From this choros blow the annuals ⁵⁹³ that are also called "dogs," but they are called "dogs" because of the perpetual barking of dogs. The north wind, which is called aparkias, blows from |80 the depths of the north, whence that which is called the bear ⁵⁹⁴ turns; therefore it is called aparktias.⁵⁹⁵ Beyond this is that which is called the thraskion,⁵⁹⁶ which blows from the region of Thrace. Men give this wind many names, naming them from the places (whence they blow). The thraskion and the euraklydon are associated with each other. And some of those in the East call the euraklydon the skopelea,⁵⁹⁷ and the thraskion the patrea.⁵⁹⁸ But others call the thraskion the kekian,⁵⁹⁹ while those in Numidia, in Africa, and in Britain call it the samuren.⁶⁰⁰ And these things pertain to the four quarters and their winds and the two (winds) blowing with each one of the winds, situated on the two sides of each.

81. {77a} Mary went up to the hill country to (visit) Elizabeth.⁶⁰¹ And this hill country extends upward from the Aulon (valley) and Jericho and the Dead Sea, and on the other side of Jericho it extends upward from the Jordan to the neighborhood of parts of Phoenicia. Here, then, are established ⁶⁰² the boundaries ⁶⁰³ of Israel and (her) possessions,⁶⁰⁴ Abilene and the Decapolis, which are on the side of Pella.⁶⁰⁵ But they are also situated in the region of Perea.⁶⁰⁶ And to them also belong the Ammonite (country) and the Moabite (country) and the |81 Gileadite (country) above.⁶⁰⁷ Now they are eastward across the Jordan, but the hill country is westward of the Jordan, Jerusalem being in the midst of it. But to the west of the east⁶⁰⁸ it has the Shephelah. In the Shephelah were the five satrapies of the foreign tribes:⁶⁰⁹ (that of) the Gazans, (named) from the city of Gaza; (that of) the Ashkelonians, from the city of Ashkelon; (that of) the Azotans----these were on the sea. But there was also that of the Gathans, whence Goliath was; but Gath is now laid waste. {77b} But it extended to Ekron. And there is now a large desolate village not far from Gath, about seven miles. Some think this to be Ekron, but from the positions and from the signs and from (the location of) Mount Carmel we find it to be Caesarea Stratonis.⁶¹⁰ This whole country, however, was called @@, and from its name of @@ the whole eparchy ⁶¹¹ came to be called Palestine. And so much for these things.

82. But there are also in Job these things about the position of the stars,⁶¹² where he says: "He that made the Pleiades and the evening star and the North Star and Orion and the chambers of the south."⁶¹³ And the Pleiades, with the seven stars in it, is known to many. But some call it the Cluster⁶¹⁴ because of its resemblance to a cluster (of grapes). And the evening star is the star that is seen in the west at evening time, but especially in the autumn season. They call this {77c} the long-haired.⁶¹⁵ Moreover, O lover of the good, you have written in Job concerning this: "For thou callest," he says, "the evening star with the voice, and he answers thee; but thou leadest him, taking hold |82 of his hair."⁶¹⁶ But as to the North Star, some say that it is the foremost star in the pole of Charles's Wain,⁶¹⁷ but others say that it is one of the four (constituting) the wagon itself, that is, the corner one at the wagon end of the pole. But as to Orion, they say that it is the one formed in the likeness of a man's image. And it has four (principal) stars forming a rectangle, and three above like a head, and three like a girdle for the loins, and others that descend in the form of a belt or like a sword. But these are called mazuroth ⁶¹⁸ in the divine Scripture; they are, however, interpreted "elements." The (term) "chambers of the south" is used because of the storehouses of snow and of hail and dew. These are not on the earth, but between the heavens and the earth, being brought from the inside {77d} of the corners of the heavens; and dew and honey especially are drops that have been thus brought from heaven. For it is not true, as some suppose, that the rain is from heaven. Out of the sea and other places the clouds draw up the rain and pour (it) upon the face of the earth. And you have testimony, O lover of the good, in the prophet,⁶¹⁹ where he says: "He that bringeth up the clouds from the end of the earth," and, again: "He that calleth the waters of the sea and poureth them out upon the face of the earth, the Lord God Almighty is his name."⁶²⁰ And so much, again, for these things.

83. And, other place and land names occurring to us, we are making mention of them. Mountains and hills. Mountains, indeed, are according to nature; they ⁶²¹ are elevated places that were formed by God, that were heaped up by means of rocks and stones. And hills also are elevated places, but they are of earth ⁶²² {78a} and not heaped up out of stones. And ridges ⁶²³ are elevated places, but they are of sand. And |83 the rasine ⁶²⁴ also are said to be of sand----not the shevalte, ⁶²⁵ but the rapine. For the shevalte are in the middle parts of streams where the movement of the stream is from both sides toward the middle, being gathered together in the likeness of a spike (of grain), such that because of the force of the turning about they are called whirlpools.

84. Here we arrive at the end of our writing for you, O lover of the good.

The end of the discourse of Saint Epiphanius, bishop of Constantia in Cyprus, concerning weights and measures and numbers and certain other explanations (of things) found in the divine Scriptures.

Praise be to the Father and to the Son and to the Holy Spirit, now and always, forever and forever. Amen.

And from John, the sinner, who has written, be thanksgiving to our Lord and God Jesus Christ forever!

{78b} And [this] bo[ok] was completed on the twenty-ninth day of .... [in the year] nine hundred sixty- .... of Alexander, in the da[ys of the] God-[fearing] (men), famous for [excellent deportment], the abbot Mar Leonti[us] .... and the steward and chorepiscopus Mar .... sinaja,⁶²⁶ in the [holy] monastery of our congregation of Hjn' ⁶²⁷ .... Mar Philip hft ⁶²⁸ .... of the presbyters, Mar Con[stantine] and Mar T'. . . . , Paul tj.....⁶²⁹

[Selected footnotes moved to the end and renumbered.  Originally it was intended only to include a few footnotes, but they had scanned so well that the majority were included.  Those omitted were usually those unintelligible unless the Syriac was transcribed -- a task beyond my abilities.]

1. ¹ The order "Weights and Measures" is based on B.

2. ² Lit., "what occasion called and St. Epiphanius made."

3. ³ I.e., Valentinian II, emperor of the West, is said to have joined with Theodosius, emperor of the East, and the two sons of the latter in summoning Epiphanius to Constantinople.

4. ⁴ But it is actually neither an orderly nor a complete list.

5. ⁵ We use this Latin term throughout except in a single paragraph; the Greek litra seems to be derived from it.

6. ⁶ I.e., a synonym for libra; weights are under discussion.

7. ⁷ Incorrect; see §§45 and 54. The Greek nomisma usually meant "coin" in general, but was also specifically applied to a coin or coin unit not in circulation.

8. ⁸ SG, pp. 149, 341.

9. ⁹ The spelling found in Sophocles' Lexicon; cf. § 52.

10. ¹⁰ The solidus was 1/6 ounce in the Roman system; see Sir W. M. Flinders Petrie, Ancient Weights and Measures (London, 1926) p. 25. Doubtless the word written here is an error for sela^c, written @@ in § 53.

11. ¹¹ I.e., small silver pieces, called miliarenses.

12. ¹² B indicates a major pause here.

13. ¹³ B has the plural here.  

14. ¹⁴ Margin: αρουρα.

15. ¹⁵ The Greek γομορ represents both the omer and the homer; there is only the context to guide in the choice between the two terms. 

16. ¹⁷ Cf. Lagarde, Orientalia II (Gottingen, 1880) 2 f.

17. ¹⁸ Lit.: "indicating a measure that fills the grasp of the hand."

18. ¹⁹ κανισκιον, diminutive of κανεος, a basket of reed or cane, especially a bread basket.

19. ²⁰ Greek: ἀλάβαστρον; cf. Mark 14:3 and Peshitta.

20. ²¹  I Kings 19:6.

21. ²² B has @@@@, which denotes a dish practically square, about the same as the Latin scutella.

22. ²³ Heb. 9:4; cf. LXX, Exod. 16:33.

23. ² "And an understanding of other things" is not in the Greek.  Note to the online text: I have placed material not in the Greek in grey.

24. ³ Margin: "in the divine Scriptures."

25. ⁴ These two words are the same in Syriac and in Greek, literally, "theories"; in the second case both A and B employ the singular.

26. ⁵ Plural in B.

27. ⁶ Not in Greek mss. employed by Lagarde and Dindorf; Lagarde supplies ἐλέγχους.

28. ⁷ Not in the Greek; apparently a gloss on "threatenings."

29. ⁸ B has this as a marginal gloss...

30. ⁹ Never in general use and of no special value...

31. ¹⁰ The ancient forms of our 'and '.

32. ¹¹ I.e., in the Hexapla of Origen or in quotations from that work. Cf. H. B. Swete, An Introduction to the Old Testament in Greek (Cambridge, 1914) pp. 59-76. Greek: "Likewise also concerning the rest of the signs. Concerning the asterisk."

33. ¹² Preceding part of the sentence not in Greek.

34. ¹³ An English transliteration of the Syriac transliteration of the original Greek of Epiphanius, which itself appears to be a blundering attempt to reconstruct in Greek letters the Hebrew of Gen. 5:5 from which the LXX reading came.

35. ¹⁴ Lit., "with clearness."

36. ¹⁶ Margin: "(lover of the) good."     

37. ¹⁸ Both Syriac and Greek here use the singular in imitation of the Hebrew idiom employed in Gen. 5:5.

38. ¹⁹ Dindorf's Greek reads: "According to Attic usage it is called the obelus, but by others it is called the spear."

39. ²¹ Cf. the Letter of Aristeas, ed. H. St. J. Thackeray (London, 1917) §301: "northern district"; also ibid. p. 109. A later edition by Raffaele Tramontano, La lettera di Aristea a Filocrate (Napoli, 1931), renders similarly.

40. ²² Margin adds the word "meal."   

41. ²³ Lit., "fast."

42. ²⁴ I.e., the writer is thinking of the final and medial forms.

43. ²⁵ I.e., following the usage of LXX.

44. ²⁶ This sentence not in the Greek.

45. ²⁷ Lit., "Creation."

46. ³⁰ Word not in the Greek.

47. ³¹ Greek: "and this is the prophetic 'pentateuch.' "

48. ³² I.e., the Wisdom of Solomon.    

49. ^33-33 Not in the Greek.

50. ³⁴ Negative omitted by the Greek. 

51. ^35-35 Not in the Greek.

52. ³⁶ This sentence not in the Greek.

53. ³⁸ Lit., both Syriac and Greek, "is sung." 

54. ^39-39 Not in the Greek; cf. IV Esdras, chap. iv.

55. ^40-40 Not in the Greek; "below" is justified by the marginal readings of both A and B.

56. ⁴¹ The Greek omits the negative.

57. ⁴² Greek: "those not taken away." 

58. ⁴⁴ An English transliteration of the Syriac transliteration of the original Greek of Epiphanius, which seems itself to be a blundering attempt to reconstruct in Greek letters the Hebrew original of Ps. 141:1.

59. ⁴⁵ This sentence not in the Greek.

60. ⁴⁶ Greek: "as to style" or "as to phraseology."

61. ⁴⁷ Greek: "is said to be."

62. ⁴⁸ Cf. § 3.

63. ⁴⁹ The Greek here has a wordplay impossible in the Syriac. Just as the sword is "the destructive one," in the sense of killing, so the obelus indicates a word that "is to be lifted up" or destroyed.

64. ^50-50 Not in the Greek.

65. ⁵³ Greek: "two cuttings."

66. ⁵⁴ This word not in the Greek. 

67. ⁵⁶ At about this point the margin has: "concerning what is called the lemniscus.''

68. ⁵⁷ Margin: "brought" or "introduced." 

69. ⁵⁸ Ps. 71:15.   

70. ^59-59 Not in the Greek. 

71. ⁶⁰ Some Greek mss. read "his." 

72. ⁶¹ Ps. 72:14.

73. ⁶² Lit., "without the others." . 

74. ⁶³ This word not in the Greek. 

75. ⁶⁴-⁶⁴ Not in the Greek.

76. ⁶⁵ Greek: ... "one that has a brother."

77. ⁶⁶ This word not in the Greek.   

78. ⁶⁸ The Greek adds πότε, "when."

79. ⁶⁹ Greek: "his."

80. ⁷⁰ The marginal @ is paralleled by a similar numeral for each of the versions.

81. ⁷¹ Cf. that text in Swete, op. cit. p. 560. Everything following, to and including "These are the names, as we have already said, of the seventy-two translators," is absent from the Greek.

82. ⁷² Such names as are familiar through biblical and classical literature are given in their usual form; others are transliterated from the Greek of Aristeas, following Thackeray in Swete, op. cit.

83. ⁷³ Cf. R. Payne Smith, Thesaurus Syriacus, col. 546.

84. ⁷⁴ Thackeray in Swete, op. cit., has χαβριας and omits Hilkiah. 

85. ⁷⁵-⁷⁵ Not in the Greek.

86. ⁷⁶ Margin: "Alexandria."

87. ⁷⁷ I.e., the original harbor of Athens. The margin undertakes to explain the word as meaning "bald white head," confusing the proper name with φαλαρές, "coot"; margin adds in Greek letters: φαλαρηνω.

88. ⁷⁸ Dindorf, following Petavius, omits the word "Romans" where it first occurs and amends in the second instance so as to read, "the Syrians and those in Greece among the Romans, called not yet Romans but Latins." Most probably the Romaeans are meant in this latter occurrence, a term early applied to the inhabitants of the Eastern Roman Empire.

89. ⁷⁹ Greek: "send for."

90. ⁸⁰ In common use as a designation of royalty before A.D. 1500.

91. ^81-81 Not in the Greek.

92. ⁸² Greek: ... "to consecrate"; the margin explains the Syriac verb to mean "priestly separation."

93. ^83-83 Not in the Greek.

94. ⁸⁴ Margin: "When Antiochus Epiphanes had captured your place and sent many of you as captives to our place, to Egypt, for sale, having purchased them with much gold, giving a sum of dinars for every man (and) redeeming (him), I sent them away."

95. ⁸⁵ Greek: "a vow and piety."    

96. ⁸⁶ This word not in the Greek.  

97. ^87-87 Greek: "the gifts gladly."

98. ⁸⁸ Margin: "written."

99. ⁸⁹ Greek: "to explain the books in the Greek language by means of the Hebrew."

100. ⁹⁰ The idea of a second letter is as early as Justin Apology i. 31, according to Thackeray, op. cit. pp. 101-2.

101. ^91-91 Not in the Greek.

102. ⁹² Cf. Ecclesiasticus 20:30 and Cant. 4:12 (LXX). 

103. ^93-93 Not in the Greek.   

104. ⁹⁴ Margin: "of God."

105. ⁹⁵ Cf. Exod. 24:1.

106. ^96-96 Not in the Greek.

107. ⁹⁷ Greek: "But there was later also another library in the Serapeum, smaller than the first, which was also called its daughter, in which were placed the translations of Aquila, Symmachus, Theodotion, and the rest, two hundred and fifty years later."

108. ⁹⁸ I.e., from the time of the translation of the LXX; sentence not in the Greek.

109. ⁹⁹ Greek: "the same Ptolemy Philadelphus under whom the seventy-two translators translated reigned thirty-eight years."

110. ¹⁰⁰ Preceding portion of sentence not in the Greek.

111. ¹⁰¹ Greek: "Philopator."

112. ¹⁰² Cf. J. K. Fotheringham, The Bodleian Manuscript of Jerome' s Version of the Chronicle of Eusebius, fol. 103b. [Note to the online edition: see introduction]

113. ¹⁰⁴ The fuller Greek text: "Altogether from the first Ptolemy, the son of Lagos, to Cleopatra, three hundred and six years. From the seventh year of Ptolemy Philadelphus, under whom in this year the seventy-two translated, to Cleopatra, is two hundred and forty-nine."

114. ¹⁰⁵ The Greek adds "plainly" or "clearly."      

115. ¹⁰⁶ I.e., the Lagid; but the Greek says, "who having built the race course in Alexandria named it the λαϊον."

116. ¹⁰⁷ Cf. the Chronicle of Eusebius.  

117. ^108-108 Not in the Greek.

118. ¹⁰⁹ This word not in the Greek.

119. ¹¹⁰ Greek: "eighteen."

120. ¹¹¹ Greek: "sixty-five years .... and some days"; cf. the long note of Petavius in the edition of Dindorf. Margin adds "some" to "three."

121. ^112-112 Not in the Greek.

122. ¹¹³ I.e., including the entire reigns of both Augustus and Hadrian. 

123. ^114-114 Not in the Greek.

124. ¹¹⁵ This last calculation not in the Greek.

125. ¹¹⁶ Margin: "I.e., he became lionlike," or leprous; Greek: λωβηθεές. 

126. ^117-117 a mere doublet of the preceding Greek verb.

127. ¹¹⁸ Instead of ὃς the Greek has ὡς καὶ and the infinitive.

128. ¹¹⁹ The margin corrects the spelling.

129. ¹²⁰ Greek: "devoid of knowledge, because of the illness....."

130. ¹²¹ Greek: "cities."   

131. ¹²³ So margin and B; the text is lit. "valley."

132. ¹²⁴ I.e., Vespasian's reign.     

133. ¹²⁵Isa. 1:8.     

134. ^126-126 Not in the Greek.

135. ^128-128 Not in the Greek.

136. ^129-129 Not in the Greek, according to Dindorf's text.

137. ^130-130 Not in the Greek. 

138. ^131-131 Not in the Greek.      

139. ¹³² Margin: "in the Lord."

140. ¹³³ Margin merely adds a synonym.

141. ^135-135 Not in the Greek.

142. ¹³⁶ The Greek omits this participle and makes the next one refer to both Christianity and life.

143. ¹³⁷ The margin explains this word: "I.e., he became a proselyte to the Jews."

144. ¹³⁹ Greek: "this one."  

145. ^140-140 Not in the Greek.

146. ¹⁴¹ Incorrect; for the correct sequence of the emperors see § 18.

147. ¹⁴² Geta was really the younger brother of Caracalla.

148. ¹⁴³ No; he was joint ruler with Marcus Aurelius Antoninus seven years.

149. ¹⁴⁴ Margin: "eight."    

150. ^145-145 Not in the Greek.

151. ¹⁴⁶ Greek: "Severus." Cf. Swete, op. cit. p. 50. The margin would perhaps make it read: "of this Verus."

152. ¹⁴⁷ Margin explains this word again, in the same terms as before.

153. ¹⁴⁸ This word not in the Greek.

154. ¹⁴⁹ The Greek omits "the same."         

155. ¹⁵⁰ Greek: "what is called."

156. ¹⁵¹ 1 Cor. 7:18.   

157. ¹⁵² Rom. 9:13; Mal. 1:2-3.

158. ^153-153 Not in the Greek.

159. ^154-154 Greek: "in the reign of Commodus II, who reigned after the above mentioned Lucius Commodus Aurelius thirteen years, a certain Theodotion." 

160. ¹⁵⁵ Greek and margin: "of the succession (or following)." 

161. ¹⁵⁶ Margin defines this participle: "i.e., holding anger."

162. ¹⁵⁷ Greek: "And again, where there was need of casting out certain words, they cast out alike and translated in unison, just as though they had sat together and translated in consultation with one another."

163. ¹⁵⁸ Before this sentence the Greek inserts: "It is quite clear that the truth is with the seventy-two."

164. ¹⁵⁹ The Greek omits this section heading, and the Petavius text reads "Severus" instead of "Verus" in what follows.

165. ¹⁶⁰ Margin: "Severus."

166. ¹⁶¹ Margin: "Antonius."

167. ¹⁶² The sequence of the Roman emperors is here given correctly, but Geta was the younger brother of Caracalla.

168. ¹⁶³ For the "fifth" and "sixth" translations, cf. Swete, op. cit. pp. 53 ff.

169. ¹⁶⁴ At this point begins a series of marginal numbers which merely repeat what is in the text.

170. ¹⁶⁵ Commodus Lucius reigned jointly with Marcus Aurelius during the first seven years of the latter. This sentence is not in the Greek.

171. ¹⁶⁶ This sentence not in the Greek.

172. ¹⁶⁷ Syriac: "heard"; Greek: "said." 

173. ^168-168 Not in the Greek.

174. ¹⁶⁹ The Greek adds: "this." 

175. ¹⁷⁰ The Greek adds: "another."

176. ¹⁷¹ Greek: "succeeded him, with his son Antoninus, and they reigned eighteen years." Margin adds: "and (some) months."

177. ¹⁷² The Greek adds: "another."

178. ¹⁷³ Greek: "in his heptad."

179. ¹⁷⁴ This parenthetic clause not in the Greek.

180. ¹⁷⁵ Greek: "with other Hebrew and Greek books."

181. ¹⁷⁶ This sentence not in the Greek.         

182. ¹⁷⁷ Greek: "Caracalla."

183. ¹⁷⁸ The Syriac word ends in -os, as though masculine.

184. ¹⁷⁹ Margin: "Gallus," correctly.

185. ¹⁸⁰ The dates for Origen are placed too late; cf. Swete, op. cit. pp. 6O ff.

186. ^181-181 Not in the Greek. 

187. ^182-182 Not in the Greek.

188. ^183-183 Not in the Greek.

189. ¹⁸⁴ Lit., "translated," in both Syriac and Greek.

190. ¹⁸⁵ Swete (op. cit. p. 73, n. 1) calls this a confused and inexact account of Origen's labors, for he did not go to Tyre until near the end of his life, but performed his herculean tasks at Caesarea.

191. ¹⁸⁶ Lit., "wove," in both Syriac and Greek.

192. ¹⁸⁷ Greek: "writing the symbol above it."  

193. ¹⁸⁸ The words after "Octapla" not in the Greek.

194. ¹⁸⁹ This word not in the Greek.

195. ¹⁹⁰ Greek: "before the seventy-two, according to the order of arrangement."

196. ¹⁹¹ The margin reads "Gallus," correctly.

197. ¹⁹² Cf. Epiphanius, Adversus haereses LXVI xi (ed. Migne, Vol. XLII, col. 46); also Acta Archelai, ed. Charles Henry Beeson (Leipzig, 1906).

198. ¹⁹³ Is this the Turbo of the Acta Archelai?

199. ¹⁹⁴ This sentence not in the Greek.  

200. ¹⁹⁵ This word not in the Greek.

201. ¹⁹⁶ Greek: "he was skinned with a reed by the command of the king of the Persians."

202. ¹⁹⁷ The rest of the sentence is not in the Greek.

203. ¹⁹⁸ The marginal @ seems intended to correct this figure.

204. ¹⁹⁹ Margin: "and six months." 

205. ^200-200 Not in the Greek.    

206. ²⁰¹ Greek: "thirteen."

207. ^202-202 Greek: "lasting twelve years in all."

208. ²⁰⁴ "Of Christ" not in the Greek. As to the death of Maximian, cf. Eusebius, Church History IX x.

209. ²⁰⁵ These two sentences in Greek: "All these having died, the blessed Constantine succeeded, who, dying, left his own sons to rule----Constans, Constantius, and Constantine."

210. ²⁰⁶ Greek: "After them Julian, Jovian ...."; nominatives.

211. ^207-207 Omitted in 13. "Valens his brother" has a marginal note in A, "he that was burned." The same marginal note is in 13, but is not attached to any particular word. Cf. Socrates, Church History IV xxxviii; Sozomenus, Church History VI xl; Chronique de Michel le Syrien ... , 6d. ... par J. B. Chabot (Paris, 1899-1910) I 295 and IV 153; Barhebraeus, Chronicum Syriacum [ed.....Bedjan] (Parisiis, 1890) p. 66, 11. 10-11.

212. ²⁰⁸ The Greek has this word in the genitive, in agreement with the one preceding. By error the Syriac has mentioned three Valentinians.

213. ²¹⁰ Greek: "his brother."  

214. ²¹¹ This word not in the Greek.

215. ²¹² I.e., a.d. 392. Arcadius had formerly been consul in 385; cf. H. F. Clinton, Fasti Romani I (Oxford, 1845) 508, 524.

216. ^213-213 Not in the Greek.    

217. ²¹⁵ This word not in the Greek...

218. ^216-216 Greek: "according to rumor."

219. ²¹⁸ Margin: "June, i.e., Haziran."

220. ²¹⁹ Lit., "made known." 

221. ^220-220 Greek: "in all the things said before."

222. ^221-221 Not in the Greek.

223. ²²² Both Syriac and Greek allow the sense "altered" or "corrected."

224. ²²³ Lit., "writings."   

225. ²²⁴ Luke 16:6-7.

226. ²²⁵ The Greek form of the word "seah"; hence the Greek has this word not at this point but in the place here held by "seah."

227. ²²⁶ See p. 13, n. 19. Margin: "measures."

228. ²²⁷ The Greek has tryblion, and so has the Syriac in § 38. 

229. ^228-228 Not in the Greek.

230. ²²⁹ A Syriac term; hence a Syriac origin rather than a Hebrew one is postulated. 

231. ^230-230 Not in the Greek.

232. ²³¹ Epiphanius here cites a LXX reading not otherwise known for Hos. 3:2.

233. ²³² But the author fails to cite a Hebrew term here; he seems to give a merely conjectural derivation, based on the homer (ass's load), which is equated with lethekh.

234. ²³³ The affirmative particle is repeated in A.

235. ^234-234 Not in the Greek.  

236. ²³⁵ The Aramaic @@ means "oil press."

237. ²³⁶ Greek: "oil-presser." This ἐλαιοτρέπτης (in the Breslau ms., ἐλαιοτρήπτης) should be inserted in the next edition of Liddell and Scott.

238. ²³⁷ Surely this remark is meant to apply only to medimnos.

239. ^240-240 Not in the Greek.

240. ²⁴¹ The Greek word is transliterated; "neither feminine nor masculine" is not in the Greek.

241. ²⁴² The Greek term, not in common use among Syriac-speaking people.

242. ²⁴³ The Syriac term is an unusual one, requiring the added gloss. 

243. ^245-245 Not in the Greek.

244. ²⁴⁶ But in reality Epiphanius' description attributes to the Hebrews the invention of the measure rather than the name.

245. ²⁴⁷ Cf. F. Hultsch, Griechische und romische Metrologie (Berlin, 1882) p. 631.

246. ²⁴⁸ Cf. Deut. 25:15.

247. ²⁴⁹ The days are numbered in the margin. The Greek adds, "he made"; for the preceding sentence there reads: "And the sacred measure is none other than the twenty-two works that God did in the six days of the hebdomad."

248. ²⁵⁰  In the Greek there follows: τήν τε ὑποκάτω τῆς γῆς καὶ τοῦ χάους. Dindorf in his ed. of Epiphanius (Vol. IV [Lipsiae, 1862] Pars I, p. xv) also cites the following, from Codex Venetus Marcianus: τάς τε ἐν ἀβύσσοις, τήν τε ὑποκάτω τῆς ἀβύσσου τῶν ὑδάτων τῶν τε ἐπάνω τῆς γῆς, ἐξ οὗ ὑπὲρ σκότος ἐστέ. καὶ σκότος.....

249. ²⁵¹ Epiphanius would distinguish between the abyss of Sheol and the abysmal waters that in Gen. 1:2 are said to have covered the entire earth.

250. ²⁵² The Greek continues: "and the division between the waters above the firmament and the waters below the firmament upon the face....."

251. ²⁵³ Greek: "And all the works done by God in the six days were twenty-two."

252. ²⁵⁴ Greek: "And God completed everything."

253. ²⁵⁵ Verb in margin.

254. ^256-256 Not in the Greek. 

255. ²⁵⁷ LXX of Exod. 19:5 and Deut. 7:6 and 14:2.

256. ^258-258 Not in the Greek.

257. ²⁵⁹ Greek order:.... Enosh, Enoch, Arpachshad, Shelah, Kenan, Peleg, Mahalalel, Eber, Reu, Jared, Serug, Nahor, Methuselah, Terah, Lamech, Noah, Abraham, Isaac, Jacob.

258. ²⁶⁰ LXX of Gen. 11:12 makes Cainan the son of Arpachshad and father of Shelah, but this is not in the Peshitta. Cf. Luke 3:36.

259. ²⁶¹ The parenthetic statement is absent from the Greek.

260. ^262-262 Not in the Greek.

261. ²⁶³ The Greek does not give the names of the letters, but otherwise the section closes practically as above. B is given in App. I. A spells out the names of the letters in both Syriac and Greek, then adds what may well be meant for the Hebrew letters (but ע is not given; it seems to be spelled out again in Greek, αιν). In A the Greek alphabet follows, interspersed with other characters in part at least Semitic.

262. ²⁶⁴ The Syriac consonants are given, vocalized according to the Greek text so far as possible. For the five books of the Pentateuch the Hebrew titles are given fairly accurately, except that in the case of Numbers the first word of the Hebrew text is given rather than the conventional Hebrew title. The various books are numbered in the margin.

263. ²⁶⁵ The prefixed d in the Greek even shows clearly an Aramaic influence here and in most of the other titles.

264. ²⁶⁶ Another Aramaized form, not used by the Hebrews; cf. Origen's title in Die griechischen christlichen Schriftsteller der ersten drei Jahrhunderte: Hippolytus I² (Leipzig, 1897) 137.

265. ²⁶⁷ The title used in the Peshitta; therefore the vocalization of the Greek is not allowed above. This is the exact equivalent of the LXX paraleipomena.

266. ²⁶⁸ The initial d is present in B.

267. ²⁷⁰ So the Greek. Margin: d^emethaloth (for B margin see last note), which seems to be the Aramaic root plus the Hebrew fem. pl. ending.

268. ²⁷¹ In the Syriac lit. "he who collects together."

269. ²⁷² The exact Syriac translation of the Hebrew title.

270. ²⁷³ The title used in the Peshitta.

271. ²⁷⁴ Vocalized according to the Greek, for there is no such Hebrew term. It can hardly be related to [Hebrew] .

272. ^275-275 Greek: "among the Greeks."

273. ²⁷⁶ The usual form of the word in Epiphanius.

274. ²⁷⁷ Margin: "The Egyptians call the modius [Syriac] ." The Syriac translator did not understand the Greek πεντοι, "indeed" or "really."

275. ^278-278 Greek: "which is translated homologia," i.e., "agreement."

276. ^279-279 Not in the Greek.

277. ²⁸⁰ The Greek sentence omits the negatives.

278. ²⁸¹ Margin: "Gnomon is that which is translated: 'and he gave to every man what was due him.' "

279. ²⁸² Margin: "Homologia, confession or acknowledgment; likewise also the other two names."

280. ²⁸³ This sentence not in the Greek.

281. ²⁸⁴ Greek: "the Law of our God," omitting "for us." 

282. ^285-285 Greek: "teaching of God is prefigured."

283. ²⁸⁶ Greek: "it is shown that from the Law....."

284. ²⁸⁷ Lit., "said." The Greek has only "according to the above" after "xestai."

285. ²⁸⁹ Greek: ποδέου.

286. ²⁹⁰ I.e., to learn the alphabet; ἀλφεῖν does not appear even in the Lexicon of Sophocles.

287. ²⁹¹ Greek: τὸ ἄλφα.

288. ²⁹² Greek: "into Greek."

289. ²⁹³ ρηγλιάζω is found in Sophocles; [Syriac] should have such a meaning assigned it in Brockelmann, op. cit. 

290. ^294-294 Greek: "it confesses."

291. ²⁹⁵ This sentence not in the Greek.

292. ²⁹⁶ Greek: "different." From this point on the Greek is very fragmentary. Cf. App. III.

293. ²⁹⁷ A purely supposititious root so far as the Hebrew is concerned.

294. ²⁹⁸ The emphatic form of the Syriac; Greek: κάβος.

295. ²⁹⁹ Lit., "all."

296. ³⁰⁰ Lit., "said."

297. ³⁰¹ Cf. SG, p. 315.

298. ³⁰² The Syriac , @@@ is doubtless a transliteration of οφεν, which would be the Greek representation of [Hebrew] . Only the dual occurs in MT: Eccles. 4:6; Ezek. 10:2, 7; Exod. 9:8; Lev. 16:12; Prov. 30:4. Cf. Lagarde, Orientalia II (Gottingen, 1880) 2 f.

299. ³⁰³ 1 Kings 17:12.

300. ³⁰⁴ In the Syriac the verb "grasps" and the noun "handful" are from the same root; this could have been true of the Greek also.

301. ³⁰⁵ Gen. 11:1-9.

302. ³⁰⁶ Greek poetic term for men, commonly derived from meiromai.

303. ³⁰⁷ Reading @@@ and considering it an abstract noun from the root @@@; or we might possibly translate: "because there is a diminution in the xestes of the place," reading according to the root @@@. A third possibility would be a transliteration of the Greek ληνός, "wine vat."

304. ³⁰⁸ Margin: "Greek here, also Hebrew, because the Greek tongue and the Hebrew say (artabå)."

305. ³⁰⁹ LXX of Isa. 5:10; cf. Codex Syro-Hexaplaris Ambrosianus, ed. A. M. Ceriani (Mediolani, 1874).

306. ³¹⁰ A has changed an original @ to @, "and."

307. ³¹¹ LXX of Isa. 5:10; cf. Codex Syro-Hexaplaris Ambrosianus.

308. ³¹² Gen. 18:6.

309. ³¹³ Lit., "a hidden (cake) of bread."

310. ³¹⁴ Cf. SG, p. 125.

311. ^314a Lit., "2 and one-third and one-fifteenth." 

312.  ³¹⁶ Lev. 5:11 and 6:20. In Exod. 16:36 the LXX identifies the ephah with the "three measures."

313. ³¹⁷ I.e., the tenth letter of the alphabet. This jumping from the fraction (δεκάτη) to the ordinal (δέκατος) would be much easier in the Greek which is the foundation of our Syriac text. I have been unable to consult Lagarde's Psalterium Hieronymi xiv, to which he refers in his Symmicta II 188.

314. ³¹⁸ Lit., "gave."

315. ³¹⁹ Cf. SG, p. 59. The confusion of Epiphanius is a reflection of a similar confusion in LXX, which identifies the ephah with the "three measures" (Exod. 16:36), and again identifies the seah with the ephah (I Sam. 25:18) and with the metretes (I Kings 18:32). Even the familiar "three measures of meal" of Matt. 13:33 and Luke 13:21 are a rendition of the Greek σάτα τπέα.

316. ³²⁰ Lit., "bread that is hidden."

317. ³²¹ I Chron. 2:18f.;cf. LXX.

318. ³²² Cf. R. Payne Smith, Thesaurus Syriacus, col. 488. 

319. ³²³ Cf. Gen. 35:19 and 48:7; R. Payne Smith, loc. cit. 

320. ³²⁴ B omits Beth. Cf. I Chron. 2:51 and 4:4.

321. ³²⁵ B omits the first letter; cf. LXX of I Chron. 2:51.

322. ³²⁶ 1 Chron. 2:18.

323. ³²⁷ It. Payne Smith, loc. cit.    

324. ³²⁸ Lit., "the name was named."

325. ³²⁹ John 6:51.

326. ³³⁰ The margin gives κανα, which is found in Gen. 40:16, 17, 18; Exod. 29:3, 23, 32; Lev. 8:2.

327. ³³¹ Cf. p. 13, n. 19.

328. ³³² Cf. Hultsch, Gr. und röm. Metrologie, p. 452, incl. footnote.

329. ³³³ Cf. @@@; Marcus Jastrow in his Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature (London, 1903) says this is synonymous with the Aramaic @@@.

330. ³³⁴ Apparently deriving nevel from the Aramaic root @@, which in the hiph^cil means "lead, carry, bring."

331. ³³⁵ The Syriac text could be read "ass," but the margin says, "that which is drunk and not that which brays."

332. ³³⁶ I.e., a short distance from place to place, as the original Greek might more exactly express it.

333. ³³⁷ Cf. Hultsch, op. cit., p. 587.    

334. ³³⁸ Mark 14:3; Matt. 26:7.

335. ³³⁹ Cf. Hultsch, op. cit., p. 602.

336. ³⁴⁰ The Greek term employed in the Gospels.

337. ³⁴¹ LXX of IV Kings 21:13.

338. ³⁴² The kapsakes of 4 xestai mentioned just below seems a better match for the cab.

339. ³⁴⁴ Can this be an error for Audo's @@@, a vessel for dipping water (Dictionnaire de la langue chaldéenne [Mossoul, 1897] II 393a)? As written in our mss. this is a diminutive.

340. ³⁴⁵ Merely two spellings of the Greek σπονδεῖον. 

341. ³⁴⁶ 1 Kings 19: 6.

342. ³⁴⁹ But MT of Exod. 16:33 says an omer of manna was the quantity. 

343. ³⁵⁰ Ezek. 1:5 ff.

344. ³⁵¹  Matt. 2:1.   

345. ³⁵² Mark 1:10. 

346. ³⁵³ Cf. Jer. 49:19.  

347. ³⁵⁴ Luke 23:44. 

348. ³⁵⁵ John 1:14.

349. ³⁵⁶ Cf. Rev. 3:18.

350.  ³⁵⁷ Exod. 16:15. 

351. ³⁵⁸ Cf. Mark 2:7.      

352. ³⁵⁹ Lit., "being moved of itself."   

353. ³⁶⁰ B reads "new."      

354. ³⁶¹ II Sam. 6:14.

355. ³⁶² 1 Cor. 10:11.

356. ³⁶³ Luke 1:41.

357. ³⁶⁴ Ps. 132:8.

358. ³⁷¹ Cf. p. 13, n. 22.

359. ³⁷² Greek: παροψές, defined as a dainty side dish or a dish on which such meats are served.

360. ³⁷³ Or, more lit., "it is variously standardized."

361. ³⁷⁴ Hultsch, op. cit., p. 630, n. 1.

362. ³⁷⁵ Lit., "brings" or "bears."

363. ³⁷⁶ Hultsch, op. cit. pp. 542 f.

364. ³⁷⁷ The Syriac construction makes "Gaza" and "Ashkelon" adjectives modifying "jar."

365. ³⁷⁸ Apparently from the Aramaic root @@@, "to incline, tilt, pour out slowly."

366. ³⁷⁹ Greek: ληνιαῖον ἄντλημα.

367. ³⁸⁰ Hultsch, op. cit. pp. 585 f.

368. ³⁸¹1 have been unable to locate either of these phrases; but cf. Exod. 30:25, 31; Lev. 19:35; Deut. 25:13-15.

369. ³⁸² Ezek. 4:11; cf. LXX and Syro-Hexaplaric version. See Hultsch, op. cit. pp. 369, 450, 456.

370. ³⁸³ Clearly Aramaic; cf. Jastrow, op. cit., and Jacob Levy, Wörterbuch über die Talmudim und Midraschim (Berlin und Wien, 1924).

371. ³⁸⁴ Hultsch, op. cit. pp. 628, 690.

372. ³⁸⁵ The two Syriac words here translated "equal" most likely translate some such Greek term as ἰσόμοιρος, ἰσομερής, ἰσόμορος.

373. ³⁸⁶ The root is @@, and there seems to be a word play on this and τάλαντον.

374. ³⁸⁷ Epiphanius has some idea of a reduplicated biliteral root, such as is cited from the Sabaean in Gesenius-Buhl, Hebräisches und aramäisches Handwörterbuch über das Alte Testament (Leipzig, 1921) under @@@ .

375. ³⁸⁸ The usual Syriac word translated "talent" above and elsewhere.

376. ³⁸⁹ Most likely a translation of the Greek κόπτω, which in such a context would mean "coined." 

377.  ³⁹⁰ Observe the Greek margin, μοναδα.

378. ³⁹¹ Matt. 10:29.

379. ³⁹² Luke 12:6.

380. ³⁹³ Is Epiphanius trying to derive the term assarion from something like the elative of the root [Hebrew] ?

381. ³⁹⁴ Denarion and denarius represent the very same Syriac or Greek word; the former is here used when reference is to the mina, for the word is used in two distinct senses. Cf. Oskar Viedebantt, Anlike Gewichtsnormen und Münzfüsse (Berlin, 1923) pp. 80-82.

382. ³⁹⁵ Margin: @@@, translated, 'of silver'; a man might say it, e.g., of a zuzå or anything else like this."

383. ³⁹⁶ Mark 12:42; Luke 21:2. The Greek has λεπτα in both cases.

384. ³⁹⁷ Cf. the λεπτεπίλεπτα suggested by Lagarde.

385. ³⁹⁸ Transliterating, in this sentence, the two adjectives, "silver."

386. ³⁹⁹ The word is the Greek τύμος, anything wrought of metal or stone.

387. ⁴⁰⁰ The Greek form of the Latin libra.

388. ⁴⁰² The margin identifies these scales with the weighing instrument invented by Archimedes, χαριστιον.

389. ⁴⁰³ Someone saw the discrepancy here and tried to mend matters by adding on the margin: "It is the double zuzå, the great zuzå which weighs 2 zuze."

390. ⁴⁰⁴ Matt. 17:27.

391. ⁴⁰⁵ Matt. 17:24.

392. ⁴⁰⁶ Lit., "head money."

393. ⁴⁰⁷ I read the mark by the first letter in B as the Greek e, but the word might be taken as a participle with d except for this pointing. As a matter of fact, this spelling is much nearer to the English form of the word than the usual Greek writing of the word.

394. ⁴⁰⁸ This word, strangely enough, seems pointed as a participle in B; and if the word transliterated shekel is also a participle, we have: "for they call shåkel a pulling down."

395. ⁴⁰⁹ The Jewish temple tax of half a shekel is here called a shekel, for Epiphanius identifies it with the double zuzå, the Greek didrachmon, and this is what the LXX calls the shekel in Lev. 27:25.

396. ⁴¹⁰ The Greek form of the Latin quadrans.

397. ⁴¹¹ This is the most obvious meaning of the Syriac; but it might be rendered "numbering," "counting," "sum," or even "part."

398. ⁴¹² κῳδάπιον, diminutive of κῴδιον, which is in turn a diminutive of κῶας, a sheepskin or fleece; kodrantes has a different origin.

399. ⁴¹³ A Greek weight equal to the drachma.

400. ⁴¹⁴ This figure does not agree with II Sam. 14:26. 

401. ⁴¹⁵ Cf. Hultsch, op. cil. pp. 133,150,193.

402. ⁴¹⁶ The Syriac term would apply to any pointed missile for hurling by hand or otherwise; our "missile" is too broad a term, for it can be applied to a mere stone, and a "dart" is usually thought of as thrown by hand.

403. ⁴¹⁷ This spelling with an e is justified by our present English usage, which comes down to us from the Greeks. The mss. do not of themselves justify a spelling here different from the "obolus" elsewhere. A has the word "obolus" or "obelus" seven times in this paragraph; in the first three instances there is no attempt to represent the medial vowel; in the last four it is indicated by @ . In B the vowel is so represented in six cases; only in the second instance is the vowel not represented.

404. ⁴¹⁸ Prov. 17:6 in LXX.

405. ⁴¹⁹ Cf. Hultsch, op. cit. p. 210.

406. ⁴²⁰ Lev. 27:25 in LXX.

407. ⁴²¹ This is the transliteration of the Greek adjective corresponding to chalkus, a popular term for silver coins of small value.

408. ⁴²² Cf. Hultsch, op. cit. pp. 133 f.

409. ⁴²³ The Hebrew term @@@. Lagarde's use of this term again in the next sentence is abundantly justified by the fragments of Epiphanius in his Symmicta I 214, first line 15, and 217, first line 10. The margins of A and B are contradictory.

410. ⁴²⁴ Cf. Hultsch, op. cit. pp. 293-97.

411. ⁴²⁵ Both A and B have marginal Greek spellings in dia-, and in the Syriac this a is represented in every case save one by @. I have followed the Lexicon of Sophocles, to avoid confusion with diachryson, "interwoven with gold."

412. ⁴²⁶ So the margin of B. This is the Roman miliarensis, named for its value, the one-thousandth of a pound of gold; cf. A. R. Burns, Money and Monetary Policy in Early Times (London, 1927) p. 242, n. 5.

413. ⁴²⁷ Lit.; but the term really means the daily wage of the soldier.

414. ⁴²⁸ Jer. 6:30; cf. LXX and Syro-Hexaplaric.

415. ⁴²⁹ Vocalized according to the Greek marginal glosses; not in the lexicons. Let students of Greek antiquities take notice of these terms.

416. ⁴³⁰ Speaking in Roman terms, Burns (op. cit. p. 439) says: "The purse of silver is estimated at 125 miliarenses weighing a little under two pounds, and was worth 9 solidi or one-eighth of a pound of gold." Cf. Hultsch, op. cit. pp. 340-48.

417. ⁴³¹ The Greek of Petavius reads "208." Lagarde says the Breslau ms. reads "220." Cf. his Symmicta I 213, 217 f., 222, 224; also Hultsch, Metroloyicorum scriptorum reliquiae I 144 n.; also Burns, op. cit. p. 439.

418. ⁴³² The copper denarius became so common that the term δηναρισμον was employed to mean copper coinage. Cf. Dindorf's ed. of Epiphanius, IV¹ 138.

419. ⁴³³ Apparently a small silver coin (follis) worth 2 lepta.

420. ⁴³⁴ If the writing of A, with a double @, be correct, then the reference is to what people "say" is the number.                                                      .

421. ⁴³⁵ II Kings 5:21-23 in LXX.

422. ⁴³⁶ Lit., "accepted."

423. ⁴³⁷ Lit., "swallows."

424. ⁴³⁸ I.e., the silver denarius, just as the copper lepton was the copper denarius.

425. ⁴³⁹ I.e., a term in common use for expressing value but never an actual coin, in this respect like the English "mill." That the follis is said in one place to equal 125 pieces of silver, in another place 250, and is even assigned other values in the Greek text, is in exact accord with current usage in Palestine up until the recent World War. The mejidi was officially worth 19 piasters in the Turkish telegraph offices, but in current usage was worth 23 piasters in Jerusalem, 24 in Damascus, 26 in Jaffa, and 46 in Gaza. Cf. Baedeker, Palestine and Syria (Leipzig, 1912) p. xxiii and the frontispiece.

426. ⁴⁴⁰ The word as here spelled means lit. "baskets"; it is no doubt the @@, which has been transliterated into Greek and then back into Syriac and has thus become obscured.

427. ⁴⁴¹ Gen. 23:16 in LXX. 

428. ⁴⁴² Margin: "Concerning the said."

429. ⁴⁴³ Plural of folis, a Greek term here confused with follis, which latter was applied by the Romans to a small coin as well as to a leathern money bag.

430.  ⁴⁴⁴ An interpretation of the term folides.

431. ⁴⁴⁵ B has 6,400 in text, and A adds 400 in the margin; but such a calculation does not fit Epiphanius' terms.

432. ⁴⁴⁶ Plural in B. A repeats the title in the margin; on left margin: "Concerning the mares, the kupros, and the choinix."

433. ⁴⁴⁷ Cf. Hultsch, Gr. und röm. Metrologie, pp. 480, 574 f., 586.

434. ⁴⁴⁸ Evidently an error for mares; but kupros occurs in both Syriac mss. and also in the fragmentary Greek given by Lagarde, Symmicla I 218 and II 182. So also Hultsch, Metrologicorum scriptorum reliquiae I 264, line 15, and 269, line 23. But cf. our § 3, where the meaning is clear.

435. ⁴⁴⁹ ἐτυμολογία is evidently the Greek that lies behind the Syriac @@@ .

436. ⁴⁵⁰ Lit., "we do not know much."

437. ⁴⁵¹ Someone has added on the margin "6,912," and this seems to have provoked the further note: "Rather the barleycorns are doubled, for there it was one-fourth of a carat according to us."

438. ⁴⁵² Margin: "Concerning the gram, the carat, the barleycorn, and the ounce."

439. ⁴⁵³ Lit., "falls."

440. ⁴⁵⁴ Margin: "Concerning the shekel, the stater, the lepta, and the obolus."

441. ⁴⁵⁵ Lit., "it causes to pass over."

442. ⁴⁵⁶ Is Epiphanius trying to suggest that the root idea in "stater" is akin to the Greek ἵστημι, "to stand"?

443. ⁴⁵⁷ A reproduction of the Greek transliteration of "shekel"; cf. margin.

444. ⁴⁵⁸ Corresponding to the Aramaic meaning of the root.

445. ⁴⁵⁹ The Syriac root @@@ is practically equivalent to the Hebrew

446. ⁴⁶⁰ An attempt to reproduce an approximation of the original idea of Epiphanius; our Syriac mss. are not altogether consistent, but our e corresponds generally to @@ and our o to @.

447. ⁴⁶¹ Derived from the Greek word for "table"; cf. our term "bankers," from a Middle English root akin to our "bench."

448. ⁴⁶² Matt. 21:12 ff., with parallels in the other three Gospels.

449. ⁴⁶³ I.e., "coinage" (νόμισμα) is derived from the verb νομίζω, which Lagarde takes to be the word lying back of the Syriac.

450. ⁴⁶⁴ See § 45. This largest silver (coin) was only a term, not an actual coin in use.

451. ⁴⁶⁵ Or perhaps: "It is from the Greek usage."

452. ⁴⁶⁶ Lit., "scraped down." The Syriac verb doubtless represents the Greek ζέω or ζύω, and from this root Epiphanius would derive the term xestes.

453. ⁴⁶⁷ Low Latin may have had some such term as sexter for "six times," after the analogy of ter and quater.

454. ⁴⁶⁸ Lit., "the xestes much doubled."

455. ⁴⁶⁹ I.e., the Latin sextum, "the sixth."

456. ⁴⁷⁰ The same measure as the congius, but also meaning a gift of a congius distributed among the people, hence also in a more general sense a largess in money of undefined amount. Cf. Hultsch, Metrologicorum scriptorum reliquiae II 117.

457. ⁴⁷¹ This corresponds to the second Greek term of this pair, συνεστραμμένον; and the second Syriac term corresponds to the first of the Greek, συνημμένον.

458. ⁴⁷² B margin, κονγε, evidently a conflation of the two Latin verbs cogo and congero.

459. ⁴⁷³ The margin of B gives the original Greek, ἄρουρα.

460. ⁴⁷⁴ Following B; at this point four folios of A are from a second hand and much inferior to most of that ms.

461. ⁴⁷⁵ The reference is perhaps to Josh. 17:2 or to Judg. 6:11 and 8:32.

462. ⁴⁷⁶ I.e., the land these seahs would sow. B omits the word "seahs," and in the light of the next section we cannot be sure A has the correct form of the word.

463. ⁴⁷⁷ Otherwise jugerum (plural, jugera), called in the fragments in Lagarde, Symmicta I 219, ἰούγερα μικρά. The Syriac word is the same which was translated jugon just above and which there referred to the ἰουγον or ἔγγεον, a unit of land used in determining the imperial taxes. Cf. the Lexicon of Hesychius; also K. G. Bruns and Ed. Sachau, Syrisch-römisches Rechtsbuch aus dem fünften Jahrhundert (Leipzig, 1880) p. 33, line 19. In most cases the present section refers to the Roman jugum, an altogether different thing.

464. ⁴⁷⁸ I.e., most obviously, 10 days' plowing; but this was also perhaps the amount of land sown by 10 seahs of grain.

465. ⁴⁷⁹ This is the Greek margin of B, meaning primarily "yokes," and used as a synonym for the Roman jugera.

466. ⁴⁸⁰ This exact form does not occur in the mss.; the Syriac of B is @@@, and the Greek margin is τελεσματα. The data of both mss. make it clear that syntelesmata is the form lying back of the Syriac here, as Lagarde recognized.

467. ⁴⁸¹ The dimensions immediately following and the previous reference to the use of the field as a land measure among the Egyptians make it certain that the field here mentioned is the Egyptian. Cf. A. H. Gardiner, Egyptian Grammar (Oxford, 1927) p. 200.

468. ⁴⁸² This first number must mean rods, since there are 5 plethra in a field; if taken as cubits in both cases, there would be 25 plethra in a field. Hultsch, Gr. und röm. Metrologie, p. 599, now reads 60 by 60 cubits as the meaning of the fragments in Lagarde, Symmicta I 218 f.; and this agrees practically with what we have just said about the Syriac text. Bar Bahlul, Lexicon Syriacum (ed. R. Duval) col. 1576, line 3, calls the plethron a jugum. Does he mean in Palestine?

469. ⁴⁸³ I.e., a land measure corresponding to the seah as a measure of seed; the Syriac and Greek have an adjectival form here. The term koraean below has the same explanation.

470. ⁴⁸⁴ The modius is mentioned in Matt. 5:15; Mark 4:21; Luke 11:33.

471. ⁴⁸⁵ As the square brackets indicate, the word does not occur in A; the Greek of Lagarde's Symmicta I 219, καβίεας, again indicates such an adjectival form as we have indicated by sataean and koraean.

472. ⁴⁸⁶ Reading according to B, which the context demands.

473. ⁴⁸⁷  § 58 has called the seah or sataean one-fifth of the field, and this parenthesis must really belong to that term.

474. ⁴⁸⁸ Lit., "has it thus?" or "has it so much?"

475. ⁴⁸⁹ Lit., "half"; but it cannot be this in the light of what immediately follows.

476. ⁴⁹⁰ Lit., "compressed."

477. ⁴⁹¹ Gen. 6:15-16; cf. SG, p. 37.   

478. ⁴⁹² Lit., "hand."

479. ⁴⁹³ Cf. SG, p. 37. Lagarde translates: ". . . . und hinzugefügt wird unterhalb der spanne, das heisst aber welche eine geschlossene faust ausfüllt."

480. ⁴⁹⁴ More exactly, "fingerbreadths."

481. ⁴⁹⁵ I.e., Epiphanius measures 24 fingers along one side of the quadrangle and 24 fingers along another side, then takes their sum.

482. ⁴⁹⁶ Epiphanius seems to think of a cubic block, around which he makes two complete measurements, each of them amounting to 96 fingers.

483. ⁴⁹⁷ The significance of this last figure can only be the area of a cross-section of the piece of timber, and that would be 412+ units, if the circumference be 72---- not very exact calculation.

484. ⁴⁹⁸ The only reason for this second division is that the science of mathematics was not far advanced in the author's day, and he must divide by successive subtractions.

485. ⁴⁹⁹ I.e., the term lepta seems to be preferred when speaking of cubic fingers, but the author is not consistent in his usage.

486. ⁵⁰⁰ Only in linear measure; has the author forgotten he is dealing with cubic measure? But it is a fact that the 96 is half of his solid cubit.

487. ⁵⁰¹ A result far from accurate. Since 18 fingers are a cubit, 324 square fingers are a square cubit, and the area of a cross-section of this piece of timber would be, according to a previous calculation, 412/324 square cubits. This fraction multiplied by 10 gives as a result 12 2/3 solid cubits.

488. ⁵⁰² Margin: σπιθαμε.

489. ⁵⁰³ More exactly, "handbreadths." Margin: παλεστη.

490. ⁵⁰⁴ As described below it is a "handlength," and the "palm" is sometimes used in this sense. Margin of both mss. is ὀρθιαιος.

491. ⁵⁰⁵ The Syriac term is an altogether unusual form, clearly a transliteration of some such Greek word. The margin of B is γρονθαιος, but the margin of A is μυγμη. The latter copyist evidently took it for a noun rather than an adjective. The fact that the marginal readings are exactly reversed in the case of the preceding "fist" points in the same direction.

492. ⁵⁰⁶ 1 Cor. 9:26.

493. ⁵⁰⁷ Title repeated in margin of A.

494. ⁵⁰⁸ Bk. Jub. 5:28; 7:1; 10:15, in R. H. Charles, The Apocrypha and Pseudepigrapha of the O. T., Vol. II (Oxford, 1913).

495. ⁵⁰⁹ Gen. 8:4.

496. ⁵¹⁰ This term is found in the Peshitta, Gen. 8:4, and the corresponding gentilic in Isa. 37:38. The word Κορδυαίων, quoted by Josephus (Antiquities I iii 6), indicates that the word "Qardu" goes back at least as far as Berosus. Cf. Eusebius, Onomasticon, ed. Klostermann (Leipzig, 1904) pp. 2 f.

497. ⁵¹¹ This term is found in LXX of Isa. 37:38. The fact was noted by Eusebius, op. cit. p. 38, line 11.

498. ⁵¹² Atad in MT and LXX, Gen. 50:10 f.

499. ⁵¹³ I.e., σημεῖα. B margin adds: "i.e., the pillars or posts set up along the roads."

500. ⁵¹⁴ Josh. 15:6. According to the Encyclopaedia Biblica I (London, 1899) 557 Eusebius mistakenly identifies this place with Atad; cf. his Onomasticon, ed. Klostermann, p. 8.

501. ⁵¹⁵ I.e., @@@ , "thorn bush," is equated with @@@.

502. ⁵¹⁶ Deut. 32:49. A comparison with Eusebius, op. cit. p. 16, indicates clearly the source of the statements about Abarim; this is also the source of many of the statements that follow.

503. ⁵¹⁷  Margin of A: απολι βιαλος; margin of B: απο λιβιαδος.

504. ⁵¹⁸ Cf. map at end of the Onomasticon in Klostermann's edition.

505. ⁵¹⁹ Lagarde cites his Armenische Studien, § 1038, which I have been unable to consult; he also thinks G. Hoffmann in ZDMG XXXII 743^m may be pertinent. 

506. ⁵²⁰ cf. Eusebius, op. cit. p. 168, on Num. 23:28. 

507. ⁵²¹ LXX in Num. 21:19 and 23:14; Deut. 3:27. 

508. ⁵²² The nearest approach to this reading is Deut. 3:27 in LXX.

509. ⁵²³ Josh. 10:10 f.; Eusebius, op. cit. p. 18.

510. ⁵²⁴ Josh. 15:35 and Eusebius say Judah.

511. ⁵²⁵ Margin: "Jerusalem was called Elia of yore."

512. ⁵²⁶ Cf. I Sam. 17:1; i.e., Goliath is said to have died at Azekah.

513. ⁵²⁷ Cf. LXX of I Chron. 8:13; J. Payne Smith, op. cit. col. 152: @@@.

514. ⁵²⁸ I.e., the Aijalon of Josh. 10:12; cf. Eusebius, op. cit. p. 18.

515. ⁵²⁹ I.e., "milia (passuum)," Roman miles.

516. ⁵³⁰ Eusebius has the plural, "cities."

517. ⁵³¹ Cf. Eusebius, op. cit. p. 26.

518. ⁵³² The biblical Ophrah, Josh. 18:23. Cf. Eusebius, op. cit. p. 28.

519. ⁵³³ Margin: "σημεια, the pillars or posts set up along the roads."

520. ⁵³⁴ Eusebius, op. cit. p. 14, line 10.           

521. ⁵³⁵ Ibid. pp. 14, 16.

522. ⁵³⁶ John 6:15.

523. ⁵³⁷ John 11:54.

524. ⁵³⁸1 judge this to be a confusion with the name Abiezer (Josh. 17:2) and have vocalized according to R. Payne Smith, but the reference is clearly to the Ebenezer of I Sam. 7:12.

525. ⁵³⁹ The equivalent of the LXX ἀλλόφυλοι, Philistines.

526. ⁵⁴⁰ Cf. Eusebius, op. cit. p. 54, under Βηθσαμές: καὶ ἔστιν εἰς νῦν ἀπέχουσα Ἐλευθεροπόλεως σημείοις ί πρὸς ἀνατολάς μετξὺ Νικοπόλεως. May we venture to correct his text on the basis of the above reading?

527. ⁵⁴¹ II Sam. 24:16; II Chron. 3:1.

528. ⁵⁴² The margins of both A and B read, "correctly."

529. ⁵⁴³ B: "temple."

530. ⁵⁴⁴ 1 Kings 19:16.

531. ⁵⁴⁵ Eusebius, op. cit. p. 34, reads "Solomon," as in I Kings 4:12.

532. ⁵⁴⁶ So found in the Peshitta of II Mac. 12:29; the modern Beisan, biblical Bethshean.

533. ⁵⁴⁷ Lagarde cites IV Kings 14:7, but MT has @@@ and LXX πετρα. Is it possible that @@ is an error for @@? Cf. Num. 31:8, where we find Rekem or Rokom as the name of one of the kings of Midian, from whom the city of Rekem was named according to Josephus (Antiquities IV vii 1). Cf. Eusebius, op. cit. p. 144.

534. ⁵⁴⁸ B makes no distinction in the two spellings of Rekem, but A has a point beneath in the first instance and a point above in the second. This may be intended to indicate the vocalization Rekem in the first place, and Rekom or Rokom in the second, following Eusebius, op. cit. p. 144, lines 7 f. It is a curious fact that the Lee edition of the Peshitta has this point beneath only in three places where it stands for MT Kadesh (Gen. 14:7; 16:14; 20:1), while there is no hint as to the vocalization elsewhere; the Urmia and Mosul editions uniformly point R^ekem.

535. ⁵⁴⁹ The name Rekem per se does not occur in Isaiah in MT or LXX; so Josh. 13:21 may be meant. Joshua makes Rekem one of the chiefs of Midian, the same mentioned in Num. 31:8. Josh. 18:27 refers to a city of Benjamin which could hardly be confused with Petra. Dalman (Neue Petra-Forschungen [Leipzig, 1912] p. 14) suggests that the identification of Sela^c with Rekem may have arisen through the use of a compound name Sela^c-Rekem to designate the most conspicuous outpost of the ancient Edomite capital. MT has the name Rekem also in I Chron. 2:43-44 and 7:16; but it occurs in LXX in I Chron. 2:43 and 7:16 only. Cf. also Eusebius, op. cit. p. 142.

536. ⁵⁵⁰ Ps. 60:8 f.; 108:9 f.; cf. Syro-Hexaplaric version.

537. ⁵⁵¹ Isa. 16:1 in LXX; but LXX has μη instead of the "and," while Syro-Hex. has @@@.

538. ⁵⁵² Cf. Eusebius, op. cit. p. 150; Josephus, Antiquities I xx 3.

539. ⁵⁵³ Not a mere transliteration of the Greek, but the form occurring in the Peshitta of John 3:23. B might be read ^cIn-Nun, nearer the Greek.

540. ⁵⁵⁴ Gen. 28:19. Cf. Eusebius, op. cit. p. 40.

541. ⁵⁵⁵ A LXX misreading of the Hebrew @@@ of Gen. 28:19.

542. ⁵⁵⁶ The Beth-aven of MT in Josh. 7:2 and 18:12; the name Bethel has dropped out of LXX in the former passage. Cf. Eusebius, op. cit. pp. 50 and 66.

543. ⁵⁵⁷ Judg. 1:5; cf. Eusebius, op. cit. p. 106. 

544. ⁵⁵⁸ 1 Chron. 11:4-5.

545. ⁵⁵⁹ Gen. 14:18; Josephus, Antiquities I x 2.

546. ⁵⁶⁰ The order of the two words "portion" and "tribe" is unusual; it has been transposed from that found in Eusebius.

547. ⁵⁶¹ Lagarde is more literal in using the word τοπικα, but this is the work referred to. The margin reads, then: "τοπικα, that is, because of the happenings in the places."

548. ⁵⁶² Eusebius, op. cit. p. 152, has here two Greek names for the place, in the first instance Σικίμων, in the second Συχέμ.

549. ⁵⁶³ Josephus, loc. cit.

550. ⁵⁶⁴ Gen. 14:15.

551. ⁵⁶⁵ Cf. Eusebius, op. cit. p. 110.

552. ⁵⁶⁶ Jonah 1:3.

553. ⁵⁶⁷ Josephus identifies the two places; see Eusebius, op. cit. p. 100. But Epiphanius has not previously mentioned Tarsus.

554. ⁵⁶⁸ The modern Acre; Eusebius, op. cit. p. 30.

555. ⁵⁶⁹ B: @@@; B margin: θιμουνα. There is a modern ed-Damun southeast of Acre.

556. ⁵⁷⁰ Josephus (Vita, § 188) mentions a Jamnia in northern Galilee.

557. ⁵⁷¹ Can there be any connection with the σιγοφ or σιγω of Josephus, Jewish War II 573? B margin: βιτοσηγων.

558. ⁵⁷² This is not the reading of MT in Jonah 3:4.

559. ⁵⁷³ The margin of the Syro-Hexaplaric version reads: "The rest say, forty." Cf. also Field, Origenis Hexaplorum quae supersunt, on Jonah 3:4.

560. ⁵⁷⁴ Jonah 4:10.

561. ⁵⁷⁵ LXX of Jonah 3:4; also the Syro-Hexaplaric version.

562. ⁵⁷⁶ 1 Sam. xxv.

563. ⁵⁷⁷ Cf. Eusebius, op. cit. pp. 118-19.

564. ⁵⁷⁸ Cf. Eusebius, loc. cit. Cf. LXX of IV Kings 1:9, where the exact word of Eusebius does not occur, but an excellent synonym. George Adam Smith thinks Mount Carmel is the scene of the story here related (Hastings, Dictionary of the Bible I 355b).

565. ⁵⁷⁹ Cf. Eusebius, loc. cit.

566. ⁵⁸⁰ B has two Greek readings in the margin: ζιβακανος and βιζκανοι. Named from the Roman province Byzacium in North Africa.

567. ⁵⁸² Isa. 23:10 in LXX.

568. ⁵⁸³ Isa. 23:1, 6, 10; Ezek. 27:12, 25; 38:13.

569. ⁵⁸⁴ Cf. Matt. 8:11 f. and Luke 13:29; not an exact quotation.

570. ⁵⁸⁵ Rather free translation justified by the context.

571. ⁵⁸⁶ Job 1:3 in LXX.

572. ⁵⁸⁷ The very same word just translated "rising."

573. ⁵⁸⁸ The word seems to be pointed as a participle, meaning "friends"; but it can equally well mean "by the womb" or "by birth," and this fits better what immediately follows. The later reference to the "friend of God" may, however, hark back to the meaning "friends."

574. ⁵⁸⁹ Gen. 36:13 and 10.

575. ⁵⁹⁰ For the idea of Abraham versus the entire human race, cf. B^ereshith Rabbah 42:13.

576. ⁵⁹¹ James 2:23; Isa. 41:8; II Chron. 20: 7. Cf. Philonis Alexandrini Opera quae supersunt, ed. L. et P. Wendland, II (Berlin, 1897) 226 (Mangey ed. [London, 1742] I 401).

577. ⁵⁹² R. Payne Smith, op. cit. col. 3879, cites III Esd. 8:11, 13, 26 as authority for the statement that the seven nobles nearest to the king of the Persians were called "friends."

578. ⁵⁹³ Other instances of this phrase applied to Abraham, but as an epithet rather than a name, are: Zadokite Fragments 4:2; Jub. 19:9; I Clem. 10:1 and 17:2; Jerusalem Targum on Gen. 18:17; Prayer of Azariah 12 ("beloved of God"); Avoth d^eRabbi Nathan, version 2, chap. 43 @@ and @@), ed. Schechter, p. 61; B^emidhbar Rabba 16:3 (@@).

579. ⁵⁹⁴ Greek for "widely" is εὐρέως.

580. ⁵⁹⁵ An attempt to derive euros from @@, "head." 

581. ⁵⁹⁶ Lit., "vehement," "typhonic"; Acts 27:14.

582. ⁵⁹⁷ A reads d for r, a plain error.

583. ⁵⁹⁸ I.e., the east.

584. ⁵⁹⁹ In LXX of Exod. 27:11; Judith 7:18; Jer. 32:12 (25:26 MT); Ezek. 20:47 (21:3 MT); 21:4 (9 MT); I Macc. 12:37; Aquila, Ezek. 17:10; 'Αλλος, Exod. 14:21 and Judg. 1:9.

585. ⁶⁰⁰ Margin: "Notos is the wind in the middle between south and east."

586. ⁶⁰¹  From ἀπο& + ἀFέλιος (old form of ἥλιος).

587. ⁶⁰² I.e., the author says euronotos is called apeliotes in the Scriptures. The word euronotos does not occur in LXX; ἀπηλιώτης occurs as the equivalent of the MT @@ in Exod. 27:11; Jer. 32:12 LXX (25:26 MT); of @@ in Ezek. 20:47 (21:3 MT); 21:4 (9 MT); of @@ in Ezek. 17:10 (Aquila); Exod. 14:21 ('Αλλος).

588. ⁶⁰³ Notos occurs often in LXX. It is the equivalent of @@ in Exod. 10:13 (twice) and 14:21; of @@ in Exod. 26:20; of @@ in Exod. 26:35, etc. A special study of the translation of these terms might be valuable.

589. ⁶⁰⁴ Acts 27:12. The term is used in LXX as loosely as notos; it stands for @@ in Deut. 33:23; r@@ in II Chron. 32:30 and 33:14; 3:3 in Gen. 13:14; 20:1; 24:62; @@ in Deut. 3:27; Num. 10:6.

590. ⁶⁰⁵ Gen. 1:5, 8, 13, 19, 23, 31; Acts 4:3 and 28:23; and many other places. 

591. ⁶⁰⁶ Where?

592. ⁶⁰⁷ Acts 27:12.

593. ⁶⁰⁸ Margin: ετησιοι.

594. ⁶⁰⁹ The word is the Greek αρκτος transliterated. Margin: "arktos, i.e., the wagon," sometimes called Charles's Wain.

595. ⁶¹⁰ Liddell and Scott treat this as the normal spelling rather than aparkias.

596. ⁶¹¹ Properly θρασκίας. Liddell and Scott say this wind was probably named from Thrace, and they cite a form Θρᾳκίας. On the ancient names of the winds cf. Theophrastus of Eresus, On Winds and on Weather Signs, trans. J. G. Wood (London, 1894).

597. ⁶¹² Skopelos, otherwise Peparethos, was an island off the coast of Magnesia.

598. ⁶¹³ Patrae, the modern Patras, was an ancient city of Achaia, on the promontory of Rhium.

599. ⁶¹⁴ Properly καικίας, Greek term for the northeast wind.

600. ⁶¹⁵ Could this term by any possibility be derived from Smyrna?

601. ⁶¹⁶ Luke 1:39 f.

602. ⁶¹⁷ Lit., "separated."

603. ⁶¹⁸ Lagarde correctly regards these two Syriac words as the translation of ὀροθεσία.

604. ⁶¹⁹ Singular in Syriac; Abilene and the Decapolis are thought of as a geographical unit and so are referred to by singular pronouns below where we use a plural.

605. ⁶²⁰ I.e., on the Pella side of the Jordan; cf. Eusebius, Onomasticon, ed. Klostermann, p. 80.

606. ⁶²¹ Eusebius, loc. cit. 

607. ⁶²² These three countries or regions are indicated by feminine adjectives.

608. ⁶²³ "Of the east" seems altogether superfluous and is relegated to a footnote in Lagarde's edition. It can only mean something like "to the west of its eastern part."

609. ⁶²⁴ Philistines, the ἀλλόφυλοι of LXX.

610. ⁶²⁵ Jerome says, "the tower of Strato, afterward called Caesarea." Cf. Eusebius, op. cit. pp. 22, 23.

611. ⁶²⁶ The Roman provincia; our "province" is not sufficiently exact.

612. ⁶²⁷ Doubtless a translation of the Greek ἀστροθεσία.

613. ⁶²⁸ Job 9:9, in the main following LXX; but I find Orion in Peshitta and MT only. The Peshitta, however, has only one term, @@, in place of "the evening star and the North Star."

614. ⁶²⁹ Does this represent the Greek βότρυς?

615. ⁶³⁰ A transliteration of the Greek κορήτης.

616. ⁶³¹ Cf. Job 38:34a and 326 in LXX.

617. ⁶³² I.e., Ursa Minor; Charles's Wain usually means Ursa Major.

618. ⁶³³ Transliteration of the LXX term, here found on the margin.

619. ⁶³⁴ The marginal "Hosea" is an error; see Ps. 134:7 in LXX.

620. ⁶³⁵ Amos 5:8 in LXX; the full title for Deity is found only in the margin of the Syro-Hexaplaric version.

621. ⁶³⁶ Lit., "which."

622. ⁶³⁷ Or "dust." It is interesting to observe that the modern "tells," the word here translated "hills," are artificial and composed mainly of dust.

623. ⁶³⁸ Exactly what particular kind of ridges is meant is not clear; certainly not all ridges are of sand, even in Palestine.

624. ⁶³⁹ The only meaning given by the lexicons is "rivulets." The marginal Greek readings seem to be confused, and θινασι, "sand heaps" or "dunes," seems to belong to this word rather than to shevalte. B does not definitely attach θινασι to a particular word of the text.

625. ⁶⁴⁰ The primary meaning of this word in the singular is "spike (of grain)," but it seems also to mean "flood" (Ps. 69:3,16 MT; Isa. 27:12 MT and P). The marginal δινασι, "whirlpools" or "eddies," seems to belong to this word.

626. ⁶⁴¹1 am venturing thus to vocalize in accordance with the same consonants in R. Payne Smith, Thesaurus Syriacus, col. 2615.

627. ⁶⁴² Cf. ibid. col. 1264.

628. ⁶⁴³ Perhaps an adjective built on the city name Heftun; cf. R. Payne Smith, op. cit. col. 1349.

629. ⁶⁴⁴ For the entire colophon cf. W. Wright, Catalogue of Syriac Manuscripts in the British Museum II (London, 1871) 718a. Wright makes out some letters hardly legible in our photograph. B has no corresponding colophon.

This text was transcribed by Roger Pearse, Ipswich, UK, 2005.  All material on this page is in the public domain - copy freely.

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