[21] Philo in Flaccum (ed. Francf.), p. 971.
[22] Comp. Jos. Ant. xii. 3; xiii. 10. 4; 13. 1; xiv. 6. 2; 8. 1; 10. 8; Sueton. Cæs. 85.
[23] Acts ii. 9-11
[24] Grimm (Clavis N.T. p. 113) quotes two passages from Philo, in one of which he contradistinguishes us,' the Hellenist Jews, from the Hebrews,' and speaks of the Greek as our language.'
[25] St. John vii. 35.
[26] Acts vi. 1; ix. 29; xi. 20.
[27] Philo ad Cajum, p. 1023; Jos. Ant. xv. 3.1.
[28] Similarly we have (in Men. 110a) this curious explanation of Is. xliii. 6: My sons from afar' - these are the exiles in Babylon, whose minds were settled, like men, and my daughters from the ends of the earth' - these are the exiles in other lands, whose minds were not settled, like women.
[29] Acts vi. 1.
[30] Ber. R. 17.
[31] Erub. 21 a Gritt. 6 a.
[32] Comp. Fürst, Kult. u. Literaturgesch d. Jud. in Asien, vol. i. p. 8.
[33] 537 b.c., and 459-'8 b.c.
[34] Ant. xi. 5. 2; xv. 2. 2; xviii. 9.
[35] Jos. Ant. xviii. 9. 9.
[36] Midrash on Cant. v. 5, ed. Warsh. p. 26 a.
[37] 330 b.c.
[38] 63 b.c.
[39] Philo ad Caj.
[40] The following are the chief passages in Josephus relating to that part of Jewish history: Ant. xi. 5. 2; xiv. 13. 5; xv. 2. 7; 3. 1; xvii. 2. 1-3; xviii. 9. 1, &c.; xx. 4. Jew. W. i. 13. 3.
[41] Rosh. haSh. ii. 4; comp. the Jer. Gemara on it, and in the Bab. Talmud 23 b.
[42] Rosh. haSh. i. 4.
[43] Shev. vi. passim; Gitt. 8 a.
[44] Ohol. xxiii. 7.
[45] Kidd. 69 b.
[46] Cheth. 111 a.
[47] As comments upon the genealogies from Azel' in 1 Chr. viii. 37 to Azel' in ix. 44. Pes. 62 b.
[48] Chs. ix. x.
[49] Life i.; Ag Apion i. 7.
[50] Pes. 62 b; Sachs, Beitr. vol. ii. p. 157.
[51] According to tradition he returned to Babylon, and died there. Josephus says that he died in Jerusalem (Anti. xi. 5. 5).
[52] Herzfeld has given a very clear historical arrangement of the order in which, and the persons by whom, the various legal determinations were supposed to have been given. See Gesch. d. V. Isr. vol. iii. pp. 240 &c.
[53] Sanh. 21 b.
[54] Although thus introduced under Ezra, the ancient Hebrew characters, which resemble the Samaritan, only very gradually gave way. They are found on monuments and coins.
[55] Herzfeld (u. s. vol. iii. p. 46) happily designates the Palestinian as the Hebræo-Aramaic, from its Hebraistic tinge. The Hebrew, as well as the Aramæan, belongs to the Semitic group of languages, which has thus been arranged: 1. North Semitic: Punico-Phoenician, Hebrew, and Aramaic (Western and Eastern dialects). 2. South Semitic: Arabic, Himyaritic, and Ethiopian. 3. East Semitic: The Assyro-Baylonian cuneiform. When we speak of the dialect used in Palestine, we do not, of course, forget the great influence of Syria, exerted long before and after the Exile. Of these three branches the Aramaic is the most closely connected with the Hebrew. Hebrew occupies an intermediate position between the Aramaic and the Arabic, and may be said to be the oldest, certainly from a literary point of view. Together with the introduction of the new dialect into Palestine, we mark that of the new, or square, characters of writing. The Mishnah and all the kindred literature up to the fourth century are in Hebrew, or rather in a modern development and adaptation of that language; the Talmud is in Aramæan. Comp. on this subject: DeWette-Schrader, Lehrb. d. hist. kr. Eink. (8 ed.) pp. 71-88; Herzog's Real-Encykl. vol. i. 466, 468; v. 614 &c., 710; Zunz, Gottesd. Vortr. d. Jud. pp. 7-9; Herzfeld, u.s. pp. 44 &c., 58&c.