To Sw. p.. 285 (non-Canonical Books) add: W. J. Moulton, 'iiber die Uberlicterung imd den textkritischen Wert des dritten Ezra-Buches \ZATW, 1899, iL 20911.; 1900, i. Iff.]. Judith : Willrich, * Esther und Judith,* in Jmlaica, Gottingen, 1900, 1-39. On Tobit : 41. Luhr, ' Alexandrinus und Sinaiticus zumBucheTcil)it'(^Jril'xx. [1900)213-203). On Maccabees ; B. Niese, Krilik dcr bpidcn Makkabdcrlnic/ier, Berlin, 1900 (reprint of two articles in llermes, xxxv, 2BS-307, 4.53-627);* Willrich, ' Jason von Kyrene und das ii Makkabaerbuch,' in Judaica, pp. 131-176.
Sw. p. 330 on Philo. Note in addition to the paper mentioned (374 n. 3) from the Philolopus the answer of Wendland-Colin, pp. 621-636, and the rejoinder in vol. be pp. 274-279. On Josephus the earlier treatises of Spittler (1770) and J. G. Scharfenberg (17S0) still deserve mention. Oikonomos has a chapter of 90 pages, irj xxi vxpk ro't't ifx^'^'^ iB^tme ro^'if utT^PXt ywffTvi fl i/iu.*,*fix t£ii /, u. 76S.
Sw. p. 404 (Quotations in the NT). The extent of these quota- tions has been csLi.natcd by Spearman in the anonymous Letter on the Septuagint (1759) as equal in length to Ps 119; by Grinfleld (ISSn) as twice that length or the extent of Hark. The first collection seems to be m the Greek Testament of E. Stephen (1550), about 250 passages; the first treatment of thesu quotations in England by Bishop Wettenhall, Scripture Authrntic and Faith Certain (166S); further, Randolph, The Prophecies and other Texts cited in the XT, 17S2, 1827 ; Grin- fleld, p. 142. On lluhri see Ezims. Times, May 1901, 355. Uf Dittniar, Vettis Testatnenlum in Sovo, a second part is in course of preparation.
Sw. p. 477 (Influence of (B on Christian Literature^ See Oikonomos, vol iv. Eb. NesTLE.
SEPULCHRE (-inp ' grave,' n-iiap ' burying-plaoe ' [Mislm. -i:, a-::i3 ' burial lairs or niches']; Gr. nvn/J-a, ixv-qtitlov 'tomb,' 'monument,' rd^os 'sepulchre') is represented in Scripture, and particularly in OT, not only by these Hebrew and Greek equivalents, but also by words and phrases whicli are synonym- ous. It is the pit (113 Is 38'^), the stones of the pit (i\2 ■jnx Is 14'"), a man's house (n;; Is 14'*), his everlasting house (d)j7 n-3 Ec 12=), t/w house of assemblage for all living (D-n ^:h n;;ia n'3 Job 30^), a.nd field of burial (.TjUfn n-\ifr 2 Cli 26-^).
Of the terms used for the grave by the later Judaism none is more significant than the house of the Uving (D"nn n-J), and this is the euphemism by which the burying-place of the dead is now generally designated by modern Jews. "We are the dead, they are the livmg,' t was the remark octually made to the present writer by an aged Rabbi in Smyrna, whose oHice it was to attend at the burial of his Jewish kinsmen, and see them laid to their last rest. The ancient Egyptians thought of the departed as the living, and called the cotfin the cfiest o) the livinn. The Egj-ptian conception of the grave as the everlast- ing house was not, however, inconsistent with a strongly cherished hope of resurrection. But there was no expectatioii among the Jews of a return to earthly life in the original body, such as prevailed among the Egyptians and led among them to the embalming and preservation of the dead. The lat«r literature of Judaism speaks rather of a general resurrection, when the souls of the departed shall enter into new bodies and live on in them.
The terms employed to describe the grave are
" Niese begins with the remark, that the origin of the common text in Holmes - Parsons, Tischendorf, etc, was apparently accidental and arbitrary Collenbar zicmlich zufallig und willkiirlich entstanden ') ; Kautzseh, Apokri/phen, p. 32, gives ' an < 'Xi. V. und aus nicht niiher bezeicbneten Minuskelcotliccs" ; Fritmche, Libri apocryphi, p. xix, 'nescio uiide desumptus.' Now take the edition of 1688, where Nobilius remarks on 1 Mac 420 'Addendum est ex codice qtum potissimum in his libris srqiiuti suiniut et multis aliis «i irifii 'loCiat9'; on 8* ' deleiidum est ex aucturitate cudicum quos sequuti sujmts et vulgataj illud i>«, quod in multis antecedit et io nostram editionem per typographi incuriam irropsit' These and similar passages confirm the present writer's suggestion (see Sw. p. 181, u. 2), that, besides the Aldine edition. Cod. Ho 19 has been used for the Sixtine edition. To these there must perhaps be added 64 (03):
t It is natural to connect such an expression with the argu- ment which Jesus summed up in the memorable words, 'God is not the God of the dead, but of the living' (Mk 12''".) Cf. also the striking words 4 Mac I62S 'Those who die on behalf of God live unto God, as do Abraham, Isaac, and Jacob.'
used often to describe the Underworld where the dead live on. The gathering-place of the departed in the world bej'ond is, as above, the pit (Is 38'*), the nether parts of the earth (Is 44^), Sheol and Abaddon (Job 26', Pr 15"), tlie pit of destruction (Ps 55=^), the place of silence (Pa 94" 115>'), the land of darkness and of the shadow of death (Job 10-'). ' lleuce,' says Ur. Salmond,*
'the distinction is occasionally sunk in the OT, and it became confused in the later usage of the Targums. IJut that Sheol denotes a definite realm of the dead, and is not identical with the grave, appears from the usage of the term, and is recognized by the ancient Versions. It is to Sheol that Jacob speaks of going to join the son whose death he mourns, but of whose burial he knows nothing. It is Sheol that swallows up Korah and his company alive. That a common habitation of the dead like the Sualu of the Babylonians, the Hades of the Greeks, the Orcus of the Romans, is meant, is indicated also by the fact that the expressions to be gathered to oiw's people or to one's fathers, to go to one's fathers, to sleep with one's fathers, are used in cases like those of Abraham, Jacob, Aaron, Moses, David, and others, where the temporary or permanent resting-places were far removed from the ancestral graves.'