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TRANSLATE, Cap. IX.

(B.)

Beginning, Οὐκοῦν ἐκ τῶν ὁμολογουμένων τοῦτο, κ.τ.λ.
Ending, οὐδενὶ ξὺν νῷ, τούτων τῶν πολλῶν.

Parse ἐῷμεν, ἀφιέντων.

From what parts of the verb are σκέψεις and σκέμματα respectively derived?

Translate, Cap. XIV.

Beginning, Πρῶτον μὲν οὖν ἡμῖν τοῦτ ̓ αὐτὸ ἀπόκριναι, κ.τ.λ.
Ending, ἡμεῖς μηδὲ δίκαιαι ἐφαίνοντό σοι αἱ ὁμολογίαι εἶναι.

Parse φῶμεν, ἐφαίνοντο.

What is the derivation of ξυνθήκη?

Theological Examination.

April, 1857.

Examiners :

PROF. SELWIN, B.D. St John's College.

PROF. BROWNE, B.D. Emmanuel College.

REV. RICHARD ARTHUR FRANCIS BARRETT, B.D. King's College.
REV. FREDERICK GELL, B.D. Christ's College.

REV. CHURCHILL BABINGTON, B.D. St John's College.

REV. J. B. LIGHTFOOT, M.A. Trinity College.

SEPTUAGINT VERSION OF THE BOOK OF EXODUS. TRANSLATE and explain the passages cited; point out any material variations between the Greek and Hebrew, or (if unacquainted with Hebrew) between the Greek and the Authorised English version.

Οἱ δὲ υἱοὶ Ἰσραὴλ ηὐξήθησαν καὶ ἐπληθύνθησαν, καὶ χυδαῖοι ἐγένοντο, καὶ κατίσχυον σφόδρα σφόδρα· ἐπλήθυνε δὲ ἡ γῆ αὐτούς. Ἀνέστη δὲ βασιλεὺς ἕτερος ἐπ ̓ Αἴγυπτον, ὃς οὐκ ᾔδει τὸν Ἰωσήφ.

Ch. i. 7, 8.

βασιλεὺς ἕτερος. What is the rendering of Aquila and Symmachus ; and the explanation of Josephus? Lightfoot says that on account of the sins of the Israelites "conjecit illos Dominus in fornacem afflictionis." On what passages of Scripture is this founded; and what argument is hence afforded for the truthfulness of the history?

Beginning, Ἡ δὲ εἶπεν ἡ θυγάτηρ Φαραω, Πορεύου, κ.τ.λ.
Ending, λέγουσα, Εκ τοῦ ὕδατος αὐτὸν ἀνειλόμην.

Ch. ii. 8-10.

Καὶ εἰσήκουσεν ὁ Θεὸς τὸν στεναγμὸν αὐτῶν· καὶ ἐμνήσθη ὁ Θεὸς τῆς διαθήκης αὐτοῦ τῆς πρὸς Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ. Καὶ ἐπεῖδεν ὁ θεὸς τοὺς υἱοὺς Ἰσραὴλ, καὶ ἐγνώσθη αὐτοῖς.

Translate into Greek this Jewish proverb:

Ch. ii. 24, 25.

When the tale of bricks is doubled, Moses comes.
Beginning, Ὤφθη δὲ αὐτῷ ἄγγελος Κυρίου ἐν πυρὶ, κ.τ.λ.
Ending, εὐλαβεῖτο γὰρ κατεμβλέψαι ἐνώπιον τοῦ Θεοῦ.

Ch. iii. 2-6.

What is the symbolic interpretation of this vision given by some of the Fathers? What the deeper spiritual import assigned to it by one of them? Who is the person probably designated by Ἄγγελος Κυρίου, comparing this with other instances of similar appearances?

v. 6. How is this passage applied by our LORD?

Beginning, Καὶ εἶπε Μωυσῆς, Δέομαι Κύριε προχείρισαι, κ.τ.λ.
Ending, ἔσται σου στόμα· σὺ δὲ αὐτῷ ἔσῃ τὰ πρὸς τὸν Θεόν.

Ch. iv. 13-16. ἀνοίξω τὸ στόμα σου...τὰ πρὸς τὸν Θεόν. Are these correct renderings?

Ch. v. How is the oppression of Israel by the taskmasters illustrated by recent discoveries?

Beginning, Καὶ εἶπε Μωυσῆς πρὸς τὸν Θεὸν, κ.τ.λ.
Ending, Ὁ Ὢν ἀπέσταλκέ με πρὸς ὑμᾶς.

Ch. iii. 13, 14.

Ελάλησε δὲ ὁ Θεὸς πρὸς Μωυσῆν, καὶ εἶπε πρὸς αὐτὸν, Εγω Κύριος. Καὶ ὤφθην πρὸς Ἁβραὰμ καὶ Ἰσαὰκ καὶ Ἰακώβ, Θεὸς ὢν αὐτῶν καὶ τὸ ὄνομά μου Κύριος οὐκ ἐδήλωσα αὐτοῖς.

Ch. vi. 2, 3.

What is the usage of Κύριος in the Septuagint? and in classical Greek?

Ch. vii. ἐγὼ δὲ σκληρυνῶ τὴν καρδίαν Φαραώ. Write, in Greek, the several expressions relating to the hardening of Pharaoh's heart, and point out their bearing on the responsibility of man, and on the moral government of GOD. (Butler's Analogy, Part 1. ch. 6 and 7.)

Τὸ δὲ λίνον καὶ ἡ κριθὴ ἐπλήγη· ἡ γὰρ κριθὴ παρεστηκυῖα, τὸ δὲ λίνον σπερματίζον. Ὁ δὲ πυρὸς καὶ ἡ ὀλύρα οὐκ ἐπλήγησαν, ὄψιμα γὰρ ἦν.

Ch. ix. 31, 32.

Beginning, Καὶ παρελεύσεται Κύριος πατάξαι τοὺς, κ.τ.λ.
Ending, ἡμῶν ἐῤῥύσατο. Καὶ κύψας ὁ λαὸς προσεκύνησε.
Ch. xii. 23-27.

In this passage do the words παρελεύσεται, ἐσκέπασε, correspond to the facts of the history, and to the words of the original?

What is the etymology of πάσχα? what its meanings?

Does the usage of waoɣa in the Septuagint throw any light on the question concerning the day on which our Lord kept his last Passover? John xviii. 28.

Beginning, Ὡς δὲ ἐξαπέστειλε Φαραὼ τὸν λαὸν, κ.τ.λ.
Ending, γενεᾷ ἀνέβησαν οἱ υἱοὶ Ἰσραὴλ ἐκ γῆς Αἰγύπτου.

Ch. xiii. 17, 18.

Καὶ ἐρεῖ Φαραω τῷ λαῷ αὐτοῦ, Οἱ υἱοὶ Ἰσραὴλ πλανῶνται οὗτοι

ἐν τῇ γῇ· συγκέκλεικε γὰρ αὐτοὺς ἡ ἔρημος.

Explain these by a sketch of the country.

Ch. xiv. 3.

Beginning, Εγένετο δὲ ἑσπέρα· καὶ ἀνέβη ὀρτυγομήτρα, κ.τ.λ.
Ending, Οὗτος ὁ ἄρτος, ὃν ἔδωκε Κύριος ὑμῖν φαγεῖν.

Ch. xvi. 13-15.

What does Josephus say on the word μάννα ? what is the rendering of the ancient Versions?of our Auth. Vers. and of its margin?

Beginning, Καὶ εἶπε Κύριος πρὸς Μωυσῆν, Προπορεύου, κ.τ.λ.
Ending, Κύριον, λέγοντας, Εἰ ἔστι Κύριος ἐν ἡμῖν, ἢ οὔ;

How does Tacitus speak of this miracle?

Ch. xvii. 5-7.

v. 8. ἦλθε δὲ Ἀμαλὴκ καὶ ἐπολέμει Ἰσραὴλ ἐν Ῥαφιδείν. Trace the connexion between this event and the foregoing miracle. Shew the argument hence arising for the veracity of the narrative. (Blunt's Scriptural Coincidences.)

Ch. xx. What is the result of the testimony of ancient writers, Jewish and Greek, as to the division of the Decalogue?

Καὶ νῦν εἰ μὲν ἀφεῖς αὐτοῖς τὴν ἁμαρτίαν αὐτῶν, ἄφες· εἰ δὲ μή, ἐξάλειψόν με ἐκ τῆς βίβλου σου, ἧς ἔγραψας.

Ch. xxxii. 32.

Explain this by reference to other parts of Holy Scripture.
Beginning, Ηνίκα δ' ἂν εἰσεπορεύετο Μωυσῆς ἔναντι, κ.τ.λ.
Ending, πρόσωπον ἑαυτοῦ, ἕως ἂν εἰσέλθῃ συλλαλεῖν αὐτῷ.
Ch. xxxiv. 34, 35.

Quote St Paul's application of this.

How many passages of this book are cited or alluded to in the New Testament?

Mention the passages predictive or typical of the Messiah; and those which speak of the Holy Spirit.

In the first 24 Chapters, does the LXX. Version so far accord with the original, as to give faithfully the substance of the history?

Are there any passages, in the same portion, where the LXX. Version indicates a difference in the Hebrew text, or in the pointing of that text?

What are the historical facts sufficient to account for the origin of the LXX. Version, if the history under the name of Aristeas is condemned as a forgery? What are the reasons which prove it to be so?

Whence the title of the "Septuagint?" What the chief uses of this version? (Pearsoni Præfatio.) Shew the various influences which operated to produce the peculiar form of Greek which appears in this Version.

Mention the principal MSS. and the best editions.

Give some account of the Versions of Aquila, Symmachus, and Theodotion; and of the Tetrapla and Hexapla of Origen, from the testimony of Eusebius and Jerome.

POINT the following passage:

ויהי אחר הדברים האלה והאלהים נסה את אברהם ,Beginning אברהם אל-נעריו ויקמו וילכו יחדו אל-באר Ending

Translate into HEBREW:

Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour. There cometh a woman of Samaria to draw water: Jesus saith unto her, Give me to drink. (For his disciples were gone away unto the city to buy meat.) Then saith the woman of Samaria unto him, How is it that thou, being a Jew, askest drink of me, which am a woman of Samaria? for the Jews have no dealings with the Samaritans. Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. The woman saith unto him, Sir, thou hast nothing to draw with, and the well is deep: from whence then hast thou that living water? Art thou greater than our father Jacob, which gave us the well, and drank thereof himself, and his children, and his cattle? Jesus answered and said unto her, Whosoever drinketh of this water shall thirst again: but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life. Gospel of St John iv. 5-14.

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TRANSLATE, and explain where it may be needful, the following pas

sages:

Ch. iii. 8-15 incl.

Shew, by grammatical reasons, that the rendering of the Vulgate, ipsa conteret, is wrong.

Prove by instances in Genesis that is rightly rendered heel.
Ch. viii. 18-22 incl.

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