[116] Comp. here, besides the passages quoted in the previous note, Baba B. 13 b and 14 b; for the cessation of revelation in the Maccabean period, 1 Macc. iv. 46; ix. 27; xiv. 41; and, in general, for the Jewish view on the subject at the time of Christ, Jos. Ag. Ap. i. 8.
[117] Anterior: Josh., Judg., 1 and 2 Sam. 1 and 2 Kings. Posterior: Major: Is., Jer., and Ezek.; and the Minor Prophets.
[118] De Vita Contempl. § 3.
[119] They occur chiefly in 1 Kings, the books of Esther, Job, Proverbs, Jeremiah, and Daniel. In the Pentateuch we find them only in four passages in the Book of Exodus.
[120] There is also a curious correspondence between the Samaritan version of the Pentateuch and that of the LXX., which in no less than about 2,000 passages agree as against our Hebrew, although in other instances the Greek text either agrees with the Hebrew against the Samaritan, or else is independent of both. On the connection between Samaritan literature and Hellenism there are some very interesting notices in Freudenthal, Hell. Stud. pp. 82-103, 130-136, 186, &c.
[121] The extravagant computations in this respect of Frankel (both in his work, Ueber d. Einfl. d. Paläst. Exeg., and also in the Vorstud. z. Sept. pp. 189-191) have been rectified by Herzfeld (Gesch. d. Vol. Isr. vol. iii.), who, perhaps, goes to the other extreme. Herzfeld (pp. 548-550) admits - and even this with hesitation - of only six distinct references to Halakhoth in the following passages in the LXX.: Gen. ix. 4; xxxii. 32; Lev. xix. 19; xxiv. 7; Deut. xxv. 5; xxvi. 12. As instances of Haggadah we may mention the renderings in Gen. v. 24 and Ex. x. 23.
[122] Dähne and Gfrörer have in this respect gone to the same extreme as Frankel on the Jewish side. But even Siegfried (Philo v. Alex. p. 8) is obliged to admit that the LXX. rendering, dg n ratos ka kataskeastos Gen. i. 2), bears undeniable mark of Grecian philosophic views. And certainly this is not the sole instance of the kind.
[123] As in the so-called Tiqquney Sopherim,' or emendations of the scribes.' Comp. here generally the investigations of Geiger (Urschrift u. Ueberse z. d. Bibel). But these, however learned and ingenious, require, like so many of the dicta of modern Jewish criticism, to be taken with the utmost caution, and in each case subjected to fresh examination, since so large a proportion of their writings are what is best designated by the German Tendenz-Schriften, and their inferences Tendenz-Schlüsse. But the critic and the historian should have no Tendenz - except towards simple fact and historical truth.
[124] Mechilta on Ex. xix.
[125] Ber. 31 b.
[126] Ned. 37 b; Kidd. 49 a.
[127] Meg. 3 a.
[128] Jer. Meg. iv. 3, ed. Krot. p. 75a.
[129] Meg. i. 8. It is, however, fair to confess strong doubt, on my part, whether this passage may not refer to the Greek translation of Akylas. At the same time it simply speaks of a translation into Greek. And before the version of Aquila the LXX. alone held that place. It is one of the most daring modern Jewish perversions of history to identify this Akylas, who flourished about 130 after Christ, with the Aquila of the Book of Acts. It wants even the excuse of a colourable perversion of the confused story about Akylas, which Epiphanius who is so generally inaccurate, gives in De Pond. et Mensur. c. xiv.
[130] The Shema' (Jewish creed), with its collects, the eighteen benedictions,' and the grace at meat.' A later Rabbi vindicated the use of the Shema' in Greek by the argument that the word Shema meant not only Hear,' but also understand' (Jer. Sotah vii. 1.) Comp. sotah vii. 1, 2. In Ber. 40 b, it is said that the Parashah connected with the woman suspected of adultery, the prayer and confession at the bringing of the tithes, and the various benedictions over food, may be said not only in Hebrew, but in any other languages.