CHAPTER I.

LITERARY USE OF THE LXX. BY NON-CHRISTIAN HELLENISTS.

1. A HAPPY accident has preserved fragments of the lost literature produced by the Hellenised Jews of Alexandria between the inception of the Alexandrian Version and the Christian era. The Greek historiographer, Alexander Cornelius—better known as Polyhistor (ὁ πολυΐστωρ), from his encyclopaedic learning—wrote a treatise On the Jews which contained extracts from Jewish and Samaritan Hellenistic writings⁷⁸⁴⁷⁸⁴Cf. Joseph., ant. i. 15, Clem. Al. strom. i. 130, Eus. pr. ev. ix. 17.. Of these a few were copied from Polyhistor's book by Clement of Alexandria and Eusebius of Caesarea, in whose pages they may still be read. They consist of fragments of the historians Demetrius, Eupolemus, Artapanus, and Aristeas, the poets Philo, Theodotus, and Ezekiel, the philosopher Aristobulus, and Cleodemus or Malchas. There is reason to believe that Demetrius flourished c. B.C. 200; for the other writers the date of Polyhistor (c. B.C. 50) supplies a terminus ad quem, if we may assume⁷⁸⁵⁷⁸⁵See Schürer³, iii. p. 347 f. that he wrote the work attributed to him by Clement and Eusebius.

The following references will enable the student to find the fragments: (1) Demetrius: Clem. Al. strom. i. 141. Eus. pr. ev. ix. 19(?), 21, 29. (2) Eupolemus: Clem. Al. strom. i. 141. Eus. pr. ev. ix. 17, 26 (= Clem. Al. strom. i. 153), 30—34, 39. (3) Artapanus: Eus. pr. ev. ix. 18, 23, 27. (4) Aristeas: Eus. pr. ev. ix. 25. (5) Philo the poet: Eus. pr. ev. ix. 20, 24, 37 (cf. Clem. Al. strom. i. 154). (6) Theodotus: Eus. pr. ev. ix. 22. (7) Ezekiel the poet: Eus. pr. ev. ix. 28 (= Clem. Al. strom. i. 155), 29. (8) Aristobulus: Eus. pr. ev. viii. 10; ix. 6 (= Clem. Al. strom. i. 22); xiii. 12. (9) Cleodemus or Malchas: Eus. pr. ev. ix. 20.

Several of these fragments bear traces of a knowledge and use of the Greek Bible, and this evidence is not the less convincing because, with one exception, the purpose of the writers has kept them from actual quotation. They wished to represent their national history in a form more acceptable to their pagan neighbours; but while avoiding the uncouth phraseology of the Greek Bible they frequently betray its influence. A few extracts will make this plain.

Demetrius: (a) τὸν θεὸν τῶ Ἀβραὰμ προστάξαι αὐτῷ· τὸν δὲ ἀναγαγόντα τὸν παῖδα ἐπὶ τὸ ὄρος πυρὰν νῆσαι καὶ τὸν Ỳσαάκ· δὲ μέλλοντα κωλυθῆναι ὑπὸ αὐτῷ πρὸς τήν παραστήσαντος⁷⁸⁶⁷⁸⁶Cf. Gen. xxii. 1 ff.. (b) ἐκεῖθεν δὲ , ἔνθεν παραγενέσθαι . . . καὶ τελευτῆσαι Ῥαχὴλ τὸν Βενιαμίν⁷⁸⁷⁷⁸⁷Cf. Gen. xxxv. 16.. (c) φησὶ γὰρ τὸν Ἀβραὰμ παῖδας ἐπὶ κατοικίαν πέμψαι· διὰ τοῦτο δὲ καὶ εἰπεῖν Μωσῆν γῆμαι ⁷⁸⁸⁷⁸⁸Cf. Gen. xxv. 6; Cf. Num. xi. 34—xii. 1. (d) μὴ ἔχοντα δὲ ἐκεῖ γλυκὺ ἀλλὰ τοῦ θεοῦ εἰπόντος, τι τὴν πηγήν, καὶ γενέσθαι γλυκὺ . ἐκεῖθεν δὲ ἐλθεῖν, καὶ εὑρεῖν ἐκεῖ μὲν δὲ ⁷⁸⁹⁷⁸⁹Cf. Exod. xv. 23 ff.. (For other coincidences, see above, p. 18.)

Eupolemus: ἔκτισεν, ὃς εἵλετο ἄνθρωπον χρηστὸν ἐκ χρηστοῦ ἀνδρός . . . καὶ ἀρχιτέκτονά ἄνθρωπο Τύριον ἐκ μητρὸς Ἰουδαίας ἐκ τῆς φυλῆς Δάν⁷⁹⁰⁷⁹⁰Cf. 2 Chron. ii. 12 ff..

Aristeas: τὸν Ἠσαὺ γήμαντα Βασσάραν γεννῆσαι Ἰώβ· δὲ τοῦτον χώρᾳ γενέσθαι δὲ αὐτὸν καὶ πολύκτηνον, κτήσασθαι γὰρ αὐτὸν μὲν δὲ , ⁷⁹¹⁷⁹¹Cf. Job xlii. 17 b, c, i. 1 ff. Pseudo-Aristeas ad Philocratem makes abundant use of the Greek Pentateuch, as the reader may see by referring to the Appendix, where LXX. words and phrases are indicated by the use of small uncials..

Ezekiel (in his tragedy ἡ Ἐξαγωγή):

Μαριὰμ δ᾿ ἀδελφή μου κατώπτευεν πέλας·

κἄπειτα θυγάτηρ βασιλέως ὁμοῦ

κατῆλθε λουτροῖς, χρῶτα φαιδρῦναι νέον.

δ᾿ εὐθὺς καὶ λαβοῦσ᾿ ,

ἔγνω δ᾿ Ἐβραῖον ὄντα· καὶ λέγει τάδε

Μαριὰμ ἀδελφὴ προσδραμοῦσα βασιλίδι·

σοι παιδὶ τῷδ᾿ εὕρω ταχὺ

; ἡ δ᾿ ἐπέσπευσεν κόρην·

μολοῦσα δ᾿ εἶπε μητρί, καὶ παρῆν ταχὺ

αὐτή τε μήτηρ κἄλαβέν μ᾿ ἐς ἀγκάλας.

εἶπεν δὲ θυγάτηρ βασιλέως Τοῦτον, γύναι,

ἀπο σέθεν.

       *                  *                  *                  *

οὐκ πέφυκα, γλῶσσα δ᾿ ἐπρί μου

δύσφραστος, , ὥστε μὴ λόγους

ἐμοὺς γενέσθαι βασιλέως ἐναντίον⁷⁹²⁷⁹²Cf. Exod. ii. 4 ff.; iv. 10, where οὐκ εὔλογος is read by cod. F..

Aristobulus: (a) ὁ ⁷⁹³⁷⁹³ Exod. xiii. 9 . (b) ⁷⁹⁴⁷⁹⁴Exod. ix. 3. Ἔσται Α, ἐπέσται Β. Καὶ ἐν πᾶσι, which is wanting in our MSS., may be due to a slip of memory, or it is a short way of expressing what follows in the text ἔν τε τοῖς ἵπποις κτλ. καὶ ἐν πᾶσι .

2. Besides these fragments, some complete books have survived the wreck of the pre-Christian literature of the Jewish colony at Alexandria. They are included in the Alexandrian Greek Bible, but may be employed as separate witnesses of the literary use of the canonical translations. And the evidence supplied by them is ample. Thus the writer of Wisdom knows and uses not only Exodus (Sap. xvi. 22 = Exod. ix. 24, 372and perhaps also Sap. xii. 8 = Exod. xxiii. 28) and Deuteronomy (Sap. vi. 7 = Deut. i. 17, Sap. xi. 4 = Deut. viii. 15), but Isaiah (Sap. ii. 12 = Isa. iii. 10, Sap. xv. 10 = Isa. xliv. 20). The translator of Sirach not only recognises the existence of the Greek Pentateuch and Prophets and 'the other books,' but shews everywhere the influence of the Greek phraseology of the LXX.⁷⁹⁵⁷⁹⁵See Edersheim in Wace's Apocr. ii. p. 26. In 2 Maccabees vii. 6 we have a verbatim quotation from Deut. xxxii. 36, and in 4 Maccabees xviii. 14 ff. a catena of references to the Greek Bible, including direct citations of Isa. xliii. 2, Ps. xxxiii. 19, Prov. iii. 18, Ezek. xxxvii.4, Deut. xxxii. 39, xxx. 20—all from the LXX. The picture which the last-named passage draws of a Jewish father reading and teaching his children out of the Greek Bible (cf. 2 Tim. iii. 15) is a suggestive one, but the book, it must be remembered, is of uncertain date, possibly as late as the time of Josephus, to whom it was at one time ascribed⁷⁹⁶⁷⁹⁶Cf. A. Deissmann in Kautzsch, Pseudepigraphen, p. 150: "als Abfassungszeit wird man den Zeitraum von Pompejus bis Vespasian annehmen dürfen.".

3. The Jewish portions of the Sibyllines, notwithstanding the epic form in which they are cast, exhibit clear signs of the influence of the LXX. Thus in Sibyll. iii. 312 ἐξέχεας is a reminiscence of Ps. lxxviii. 3, LXX.; ib. 606 χειροποίητα . . . ἐν σχισμαῖς πετρῶν κατακρύψαντες is borrowed from Isa. ii. 19 ff., Lxx.; ib. 708 ff. is probably modelled on the Greek of Isa. xi. 6 ff.

4. There remains one Alexandrian Jewish writer, the greatest of the succession, whose extant works happily are numerous and throw abundant light on the literary use of the Septuagint at Alexandria.

Philo's literary life probably coincided as nearly as possible with the first forty or five and forty years of the first century 373A.D.; in 40 A.D. he could speak of himself as already an old man⁷⁹⁷⁷⁹⁷Leg. ad Cai. i. 28., but his literary activity was not yet at an end, as appears from his account of the embassy to Rome in that year. Thus the evidence of his writings belongs to a period just antecedent to the rise of the earliest Christian literature, and his numerous quotations enable us to form a fair idea of the condition of the text of the LXX. in Alexandrian copies shortly before it passed into the hands of the Church.

The following list of Philo's works may be useful for reference. Cohn and Wendland's order is followed so far as their edition has been published.

A. Exegetical works. De opificio mundi (Gen. i.). Legum allegoriae (ii. 1—iii. 19). De Cherubim etc. (iii. 24—iv. 1). De sacrificiis Abelis et Caini (iv. 2 f.). Quod deterius potiori insidiari soleat (iv. 3—15). De posteritate Caini (iv. 16—26). De gigantibus (vi. 1—4). Quod Deus sit immutabilis (vi. 4—12). De agricultura (ix. 20). De plantatione Noe (ix. 20). De ebrietate (ix. 21—23). De sobrietate (ix. 24). De confusione linguarum (xi. 1—9). De migratione Abrahami (xii. 1—6). Quis rerum divinarum heres (xv.). De congressu eruditionis gratia (xvi. 1—6). De fuga et inventione (xvi. 6—14). De mutatione nominum (xvii. 1—22). De somniis i., ii. (xxviii. 12 ff., xxxi. 11—13, xxxvii., xl., xli.). De Abrahamo. De Josepho. De vita Moysis. De decalogo. De circumcisione. De monarchia. De praemiis sacerdotum. De victimis. De sacrificantibus. De mercede meretricis. De specialibus legibus (3rd—10th commandments of the Decalogue). De iudice. De iustitia. De fortitudine. De humanitate. De creatione principum. De tribus virtutibus. De poenitentia. De nobilitate. De praemiis et poenis. De execrationibus. Quaestiones et solutiones (1) in Genesim, (2) in Exodum⁷⁹⁸⁷⁹⁸On these see J. R. Harris, Fragments of Philo, p. 11 ff., and F. C. Conybeare, Expositor, IV. iv. p. 456 ff.. B. Philosophical works. De nobilitate. Quod omnis probus liber sit. De vita contemplativa. De incorruptibilitate mundo. De providentia. De ratione animalium. De mundo. C. Political works. In Flaccum. De legatione ad Caium.

In his exegetical writings Philo quotes the LXX. directly, announcing each citation by a formula such as φησί, εἶπεν, 374λέγει, λέγεται, γέγραπται, or some more elaborate phrase⁷⁹⁹⁷⁹⁹Cf. Ryle, Philo, p. xlv. f.. In this way he reproduces a considerable portion of the Greek text of the Pentateuch, as well as a few passages from Joshua, Judges, 1, 3 Kingdoms, 1 Chronicles, Psalms, Proverbs, Isaiah, Jeremiah, and some of the minor Prophets. His Greek is, on the whole, clearly that of the Alexandrian version, which he regarded as the work of men divinely qualified for their task⁸⁰⁰⁸⁰⁰Cf. vit. Moys. 6, 7.. Nevertheless his quotations often differ from the Greek of the LXX., as it is found in our extant MSS., or in the oldest and best of them.

5. The task of comparing Philo's quotations with the LXX. has been undertaken in Germany by C. F. Hornemann and C. Siegfried, and in England more recently by Professor Ryle; and from these investigations the student may derive a general acquaintance with the subject, although even the latest of them will need revision when the critical edition of Philo's works, now in course of being published, has reached completion. The following specimens will shew the extent to which Philo departs from the LXX.

Gen. ii. 7 εἰς ψυχὴν ζωῆς (LXX. εἰς ψυχὴν ζῶσαν)⁸⁰¹⁸⁰¹On this see Nestle, Zur neuen Philo-Ausgabe in Philologus, 1900, p. 259. Dr Nestle informs me that cod. 75 often agrees with Philo.. iv. 21 οὗτος ἐστὶ πατὴρ ὁ καταδείξας ψαλτήριον καὶ κιθάραν (LXX., ἦν ὁ κ.). vi. 7 ἐθυμώθην (LXX. ἐνεθυμήθην). vi. 14 νοσσιὰς νοσσιὰς ποιήσεις τὴν κιβωτόν (νοσσιάς semel LXX.). ix. 25 παῖς οἰκέτης δοῦλος δούλων ἔσται (LXX. π. οἰκέτης ἔσται, and so Philo, ii. 225. 20). xv. 18 ἕως τοῦ ποταμοῦ, τοῦ μεγάλου ποταμοῦ Εὐφράτου (LXX. ποταμοῦ 2º)⁸⁰²⁸⁰²See Nestle, op. cit., p. 270.. xviii. 12 οὔπω μοι γέγονε τὸ εὐδαιμονεῖν ἕως τοῦ νῦν (LXX. omit τὸ εὐδ. and so Philo once, iii. 184. 28). Exod. iv. 10 οὐχ εἰμι εὔλεγος (so Philo, apparently⁸⁰³⁸⁰³See above, p. 371.: LXX. οὐχ ἱκανός εἰμι), xv. 17 ἕδρασμα εἰς καθέδραν σου κατειργάσω (LXX. εἰς ἕτοιμον κατοικητήριόν σου ὃ κατ.). xx. 23 μετ᾿ ἐμοῦ (LXX., ὑμῖν αὐτοῖς). xxiii. 2 μετὰ πολλῶν (LXX., μετὰ πλειόνων). Lev. xix. 23 ξύλον βρώσεως (LXX., ξ. βρώσιμον, and so Philo ii. 152. 8). Deut. viii. 18 ἀλλὰ μνείᾳ μνησθήσῃ (LXX. καὶ μνησθ.). xxi. 16 κληροδοτῇ (LXX., κατακληρονομῇ B, κατακληροδοτῇ AF, and these readings are found as variants in Phil. i. 209. 4).

The student who is at the pains to examine the readings given above, will find that while some of them may be merely recensional, or even due to slips of memory, the greater part imply a different rendering of the Hebrew, or even in some cases a different Hebrew text from that which is presupposed by the LXX. (Gen. vi. 14, Deut. viii. 18), whilst in others we seem to have a conflation of two renderings (Gen. iv. 21, ix. 25), one of which is preserved in all extant MSS. of the LXX., while the other agrees more nearly with the Hebrew. When the MSS. of the LXX. are at variance, Philo inclines on the whole to Cod. B⁸⁰⁴⁸⁰⁴In Genesis i.—xlvi. 27, where B is wanting, Philo shews on the whole a similar preference for the text represented by D. The figures, which are Dr Ryle's, are based on Mangey's text, but the new edition, so far as examined, gives very similar results., but the preponderance is not strongly marked. Thus in Exodus—Deuteronomy, he agrees with B against one or more of the other uncials sixty times, while in fifty-two places he takes sides against B. It has been observed that in several instances where Philo opposes the combined witness of the uncials, he goes with Lucian; e.g. Lev. xviii. 5 ὁ ποιήσας; Deut. xii. 8 ὅσα, xxxii. 4 + ἐν αὐτῷ.

Besides substantial variants, Philo's quotations shew many departures from the LXX. which may be ascribed to inaccuracy, defects of memory, or the writer's method of citing. Thus (a) he omits certain words with the view of abbreviating; (b) he substitutes for a portion of his text a gloss or other explanatory matter of his own; (c) he exchanges Hebraisms and words or phrases which offend him for others in accordance with a correct literary style; (d) he forms a fresh sentence out of two or more different contexts.

E.g. (a) Gen. xxiv. 20 καὶ δραμοῦσα ἐπὶ τὸ φρέαρ ὑδρεύσατο ταῖς καμήλοις. (LXX., καὶ ἔδραμεν ἐπὶ τὸ φρέαρ ἀντλῆσαι ὕδωρ καὶ ὑδρ. πάσαις ταῖς καμήλοις). (b) Num. v. 2 ἐξαποστειλάτωσαν ἐκ τῆς ἁγίου ψυχῆς (LXX. ἐκ τῆς παρεμβολῆς) πάντα λεπρόν. (c) Gen. xxviii. 13 ἡ γῆ (v. l. ἡ γῆν) ἐφ᾿ ἧς σὺ καθεύδεις (+ ἐπ᾿ αὐτῆς LXX.) 376 σοὶ δώσω αὐτήν (d) Gen. xvii. 1 + xxxv. 11 ἐγώ εἰμι θεὸς σὸς· ἐγώ ὁ θεός σου· αὐξάνου καὶ πληθύνου (Pil. iii. 161. 4 f.).

The majority of Philo's quotations from the LXX. are modified in one or other of these ways. Philo entertained the highest veneration for the Jewish canon, especially for the law, which he regarded as a body of Divine oracles⁸⁰⁵⁸⁰⁵See Ryle, p. xvi. ff.; and his respect for the Alexandrian Version was at least as great as that with which the Authorised Version is regarded in England, and Luther's Version in Germany. Nevertheless he did not scruple to quote his text freely, changing words at pleasure, and sometimes mingling interpretation with citation. This method of dealing with a source, however high its authority, was probably not peculiar to Philo, but a literary habit which he shared with other Jewish writers of his age⁸⁰⁶⁸⁰⁶Cf. D. C. B. iv. p. 387 a.. We shall have occasion to observe it again when we consider the use of the LXX. by the writers of the New Testament.

6. The Alexandrian Version was also used by the Palestinian Jew, Flavius Josephus, who represents Jewish Hellenistic literature in the generation which followed Philo. He was born at Jerusalem within the lifetime of the great Alexandrian (A.D. 37—8). He was descended from a priestly family⁸⁰⁷⁸⁰⁷Vit. 1.; his early education familiarised him with the learning of the Rabbis, and the opinions of the great schools of Jewish thought; in his nineteenth year he was enrolled a member of the sect of the Pharisees⁸⁰⁸⁸⁰⁸Ib. 2.. His earliest work, on the Jewish War, was written in Aramaic⁸⁰⁹⁸⁰⁹B. J. prooem. 1 τῇ πατρίῳ [sc. γλώσσῃ] συντάξας., and when he desired to translate it into Greek, he was constrained to seek assistance (c. Ap. χρησάμενός τισι πρὸς τὴν Ἐλληνίδα φωνὴν συνεργοῖς οὕτως ἐποιησάμην τῶν πράξεων τὴν παράδοσιν). But the Antiquities of the Jews (αἱ Ἰωσήπου ἱστορίαι τῆς Ἰουδαϊκῆς ἀρχαιολογίας), 377which appear to have been completed in A.D. 93—4, form an original Greek work which, so far as we know, was composed without material help. In it Josephus professes to interpret the Hebrew records for the benefit of Hellenic readers: Ant. i. proem. 1 ταύτν δὲ τὴν ἐνεστῶσαν ἐγκεχείρισμαι πραγματείαν, νομίζων ἅπασι φανεῖσθαι τοῖς Ἕλλησιν ἀξίαν σπουδῆς· μέλλει γὰρ περιέξειν ἅπασαν τὴν παῤ ἡμῖν ἀρχαιολογίαν καὶ διάταξιν τοῦ πολιτεύματος ἐκ τῶν Ἐβραϊκών μεθηρμηνευμένην γραμμάτων. His chief source, therefore, was the Hebrew Bible, with which he was doubtless acquainted from boyhood⁸¹⁰⁸¹⁰He possessed a copy of the sacred books which Titus granted him from the spoils of the Temple: Vit. 75 τὴν αἴτησιν ἐποιούμην Τίτον . . . βιβλίων ἱερῶν [καὶ] ἔλαβον χαρισαμένου Τίτου. . Nevertheless, there is ample evidence in the Antiquities that the writer knew and, for the purpose of his work, used the Alexandrian Greek version. He does not, indeed, like Philo, quote formally either from the Hebrew or from the Greek, but he shews a knowledge of both.

His indebtedness to the LXX. appears in a variety of ways. (a) He interprets proper names as they are interpreted by the LXX. e.g. Ant. I. 1. 2 Εὕα . . . σημαίνει . . . πάντων μητέρα (Gen. iii. 20); I. 2. 1 Κάις . . . κτίσιν (v. 1. κτῆσιν) σημαίνει (Gen. iv. 1); iii. 1. 6 καλοῦσι δὲ Ἐβραῖοι τὸ βρῶμα τοῦτο μάννα· τὸ γὰρ μὰν ἐρερώτησις .. . ‘ τί τοῦτ᾿ ἔστιν᾿ ἀνακρίνοθσα (Exod. xvi. 15); v. 10. 3 Σαμουῆλον . . . θεαίτητον ἄν τις εἴποι (1 Regn. i. 20). (b) His narrative frequently follows a Heb. text different from the M.T., but represented by the LXX.; e.g. Ant. vi. 4. 1 ἦσαν ἐβδομήκοντα τὸν ἀριθμόν (1 Regn. ix. 22, כִּ‍שְׁלשִׁם; vi. 11. 4 ὑποθεῖσα τοῖς ἐπιβολιαίοις ἧπαρ כבד αἰγός (1 Regn. xix. 13, כְּבִיר); vi. 12. 4 Δώηγος δ᾿ ὁ Σύρος ὁ τὰς ἡμιόνους αὐτοῦ βόσκων (1 Regn. xxii. 9, דֹּאֵג הָאֲדֹמִי וְהוּא נִצָּב עַל־עַבְדֵי־שָׁאוּל); vii. 2. 1 μόνον εὑρόντες . . . τὸν Ἰέσβωθον καὶ μήτε τοὺς φύλακας παρόντας μήτε τὴν θυρωρὸν ἐγρηγορυῖαν (cf. 2 Regn. iv. 6 LXX., καὶ ἰδοὺ ἡ θυρωρὸς ἐνύσταξεν καὶ ἐκάθευδεν); vii. 5. 3 ὕστερον ὁ τῶν 378Αἰγυπτίων βασιλεὺς Σούσακος . . . ἔλαβε (2 Regn. viii. 7, LXX.; ∧ ). (c) Whilst retailing in his own words the story of the Hebrew records, he falls from time to time into the peculiar phraseology of the Alexandrian version. A few examples will make this evident. Ant. i. 1 (Gen. i. 1 ff.), ἐν ἀρχῇ ἐκτισεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν . . . γενέσθαι φῶς ἐκέλευσεν ὁ θεός . . . διεχώρισε τό τε φῶς καὶ τὸ σκότος . . . καὶ αὕτη μὲν ἂν εἴη πρώτη ἡμέρα, Μωυσῆς δ᾿ αὐτὴν μίαν εἶπε . . . τὸ τῶν τετραπόδων γένος ἄρρεν καὶ θῆλυ ποιήσας. i. 10. 3 (Gen. xv. 9 f.) δάμαλιν τριετίζουσαν καὶ αἶγα τριετίζουσαν καὶ κριὸν ὁμοίως τριετῆ καὶ τρυγόνα καὶ  περιστεράν κελεύσαντος διεῖλε, τῶν ὀρνέων οὐδὲν διελών. (Gen. xxvii. 30) παρῆν Ἠσαῦς ἀπὸ τῆς θήρας. i. 20. 2 (Gen. xxxii. 23 f.) χειμάρρουν τινὰ Ἰάβακχον λεγόμενον διαβεβηκότων Ἰάκωβος ὑπολελειμμένος . . . διεπάλαιεν. ii. 4. 1 (Gen. xxxix. 1) Ἰώσηφον δὲ πωλούμενον ὑπὸ τῶν ἐμπόρων ὠνησάμενος Πετεφρῆς ἀνὴρ Αἰγύπτιος ἐπὶ τῶν Φαραώθου μαγείρων. ii. 6. 1 (Gen. xli. 45) προσηγόρευσεν αὐτόν Ψονθονφάνηχον . . . ἄγεται γὰρ καὶ Πετεφροῦ θυγατέρα τῶν ἐν τῇ Ἡλιουπόλει ἱερέων . . . Ἀσέννεθιν ὀνόματι. ii. 7. 5 (Gen. xlvi. 28) ἀπαντησόμενος ἔξεισι καὶ καθ᾿ Ἡρώων πόλιναὐτῷ συωέβαλεν⁸¹¹⁸¹¹For some of these instances I am indebted to a collation made by Mr C. G. Wright for the Editors of the larger LXX. . (d) There is evidence to shew that Josephus used 1 Esdras, which is known only in a Greek form, and the Book of Esther with the Greek additions. 1 Esdras. Ant. xi. 1. 1 (1 Esdr. ii. 3 f.) Κῦρος ὁ βασιλεὺς λέγει Ἐπεί με ὁ θεὸς ὁ μέγιστος τῆς οἰκουμένης ἀπέδειξε βαιλέα, τὸν ναὸν αὐτοῦ οἰκοδομήσω ἐν Ἰεροσολύμοις ἐν τῇ Ἰουδαίᾳ χώρᾳ. xi. 2. 2 (1 Esdr. ii. 21, cf. 2 Esdr. iv. 17) βασιλεὺς Καμβυσῆς Ῥαθύμῷ τῷ γράφοντι τὰ προσπίπτοντα καὶ Βεελζέμῳ καὶ Σεμελίῳ γραμματεῖ καὶ τοῖς λοιποῖς τοῖς συντασσομένοις καὶ οἰκοῦσιν ἐν Σαμαρείᾳ καὶ Φοινίκῃ τάδε λέγει. xi. 3. 2—8 = 1 Esdr. iii.—iv. Esther. Ant. xi. 6. 6 = Esth. B; xi. 6. 8 ff. = C, D; xi. 6. 12 f. = E. The first Book of Maccabees 379was also known to Josephus in its Greek form⁸¹²⁸¹²Bloch, Die Quellen d. Fl. Josephus, p. 8 ff., which underlies his account of the Maccabean wars, just as the Greek translation of the canonical books is used in the earlier books of the Antiquities.

A recent examination, by A. Mez, of Basle⁸¹³⁸¹³Die Bibel des Josephus, p. 59 ff., into the Biblical text presupposed by Josephus' history in Ant. v.—vii. has led to the following results, which are important for the criticism of the LXX. (1) The Josephus text of the LXX. has no affinity with the characteristic text of cod. B. (2) In Joshua it generally approximates to the text of . (3) In Judges it is frequently, but not constantly, Lucianic; in 1, 3 Kingdoms it agrees with Lucian so closely as to fall into the same omissions and misconceptions; only in four instances, other than proper names, does it contravene a Lucianic reading, and three of these are numerical differences, whilst in the fourth 'Lucian' appears to have undergone correction, and the reading of Josephus survives in cod. A. These investigations, so far as they go, point to a probability that in these books the Greek Bible of Palestine during the second half of the first century presented a text not very remote from that of the recension which emanated from Antioch early in the fourth. While Philo the Alexandrian supports on the whole the text of our oldest uncial cod. B, Josephus the Palestinian seems to have followed that of an 'Urlucian.'

LITERATURE. Hellenistic writers before Philo: Text: C. Müller, Fragmenta historica Graeca iii. J. Freudenthal, Hellenistische Studien i., ii. (Breslau, 1875). Cf. Susemihl, Geschichte der griech. Litteratur in der Alexandrinerzeit, ii. p. 356 ff.; E. Schürer, Geschichte des jüdischen Volkes³, iii. p. 345 ff.; Oeconomus, ii. 76.

Philo: Text: L. Cohn and P. Wendland, Philonis Alexandrini opera quae supersunt (Berlin, vol. i. 1896; vol. ii. 1897; vol. iii. 1898; vol. iv. 1902; vol. v. 1906—in progress). Cf. C. F. Hornemann, Specimen exercitationum criticarum in versionem 380LXX. interpretum ex Philone (Göttingen, 1773); C. Siegfried, Philo and der überlieferte Text der LXX. (in Z. f. wiss. Theologie, 1873, pp. 217 ff., 411 ff., 522 ff.); A. Edersheim in D. C. B. iv. p. 357 ff.; E. Hatch, Essays in Biblical Greek (Oxford, 1889), p. 140 ff.; F. C. Conybeare, in Expositor, 1891, p. 456 ff.; and Jewish Q. R., 1893, p. 246 ff., 1896, p. 88 ff.; H. E. Ryle, Philo and Holy Scripture (London, 1895); P. Wendland, in Philologus 1898, p. 283 ff., 521 ff., 1899, 274 ff.; L. Massebieau, Le classement des œuvres de Philon (in Bibliothèque de l’école des hautes études 1. pp. 1—91); J. Drummond, in Hastings' D. B. suppl. 197; J. H. A. Hart, in J. Q. R. xvii. p. 78 ff.; Aug. Schröder, De Philonis Alexandrini Vet. Test., Greifswald, i907.

Sibyllines. Text: A. Rzach, Oracula Sibyllina, Vienna, 1891. Cf. F. Blass in Kautzsch, Pseudepigraphen, p. 177 ff.

Josephus. Text: B. Niese, Fl. Josephi opera (Berlin, 1887—1895). Cf. Spittler, 1779, J. G. Scharfenberg, 1780; E. Schürer², E. T. 1. i. p. 77 ff.; A. Edersheim in D. C. B. iii. p. 441 ff.; C. Siegfried in Stade's Z. f. d. ATliche Wissenschaft, 1883, p. 32 ff.; H. Bloch, Die Quellen des Fl. Josephus in seiner Archäologia (Leipzig, 1879); A. Mez, Die Bibel des Josephus untersucht für Buch v.—vii. der Archäologia (Basle, 1895).