129. Where does the phrase again occur in Scripture?

130. What light on the meaning has been obtained from Egyptian antiquities ?

131. "Potiphar-the captain of the guard." What was this office? What is the rendering in LXX. ?

132. οὗτός ἐστιν ̓Ανὰ ὃς εὗρε τὸν Ἰαμεὶν ἐν τῇ ἐρήμῳ ὅτε ἔνεμε τὰ ὑποζύγια Σεβεγὼν τοῦ πατρὸς αὐτοῦ. Give the Vulgate translation of 'Iapsiv, and account for it, and also for the rendering in the A. V.

133. Bochart and Horsley take a different view?

134. "Dukes of Edom." What is the LXX., and the meaning of the Hebrew word?

135. Why has it been contended that the "Toldoth Esau" were not written by Moses?

136. "And Israel stretched out his right hand," &c. "guiding his hands wittingly." Give the LXX. version here.

137. "Moreover I have given to thee one portion above thy brethren, which I took out of the hand of the Amorite with my sword and my bow." What reasons against supposing that this refers to Jacob's purchase from Hamor?

138. If not, give some of the other chief views,

139. "Shechem." Give the chief occasions on which it is mentioned in the Bible; its locality and etymology.

140. διαμεριῶ αὐτοὺς ἐν Ἰακὼβ καὶ διασπερῶ αὐτοὺς ἐν Ισραήλ. Show how this was fulfilled; giving the texts bearing on each case.

141. ἐγένετο δὲ ἐν τῇ ἡμέρᾳ τῷ τρίτῳ, ἡμέρα γενέσεως ἦν Φαραῶ. What differences of meaning have been assigned to yevéois? One of them taken from Herodotus? Give a corresponding passage from the N. T., and the varieties of interpretation of it.

142. πᾶσαν ψυχὴν ἣν ἐκτήσαντο ἐν Χαῤῥάν. In what sense is vxv to be taken here? There is a parallel in Ezekiel ?

143. This question has a bearing on the interpretation of a difficult passage in the Apocalypse?

144. Ισσάχαρ τὸ καλὸν ἐπιθύμησεν ἀναπαυόμενος ἀνὰ μέσον τῶν Anpwv. Discuss this passage, both in the Greek and in the A. V.

h

THEOLOGICAL EXHIBITION EXAMINATION..

"

ORIGEN AGAINST CELSUS.-BOOK I.

THE PROFESSOR OF DIVINITY.

1. Translate the following passages :—

(α). Σοφίαν οὖν τούτου τοῦ αἰῶνος λέγομεν, τὴν κατὰ τὰς γραφὰς καταργουμένην πᾶσαν ψευδοδοξοῦσαν φιλοσοφίαν. καὶ μωρίαν λέγομεν ἀγαθὴν, οὐκ ἀπολελυμένως, ἀλλ' ὅτε τις τῷ αἰῶνι τούτῳ γίνεται μωρός· ὡς εἰ λέγοιμεν καὶ τὸν Πλατωνικὸν, πιστεύοντα τῇ ἀθανασία τῆς ψυχῆς, καὶ τοῖς περὶ αὐτῆς λεγομένοις περὶ μετενσωματώσεως, μωρίαν ἀνειληφέναι, ὡς πρὸς τοὺς Στωϊκοὺς, διασύροντας τὴν τούτων συγκατάθεσιν· καὶ ὡς πρὸς Περιπατητικούς, θρυλλοῦντας τὰ Πλάτωνος τερετίσματα· καὶ ὡς πρὸς Επικουρείους, δεισιδαιμονίαν ἐγκαλοῦντας τοῖς εἰσάγουσι πρόνοιαν, καὶ θεὸν ἐφιστᾶσι τοῖς ὅλοις. Ἔτι δὲ ὅτι καὶ κατὰ τὸ τῷ λόγῳ ἀρέσκον, πολλῷ διαφέρει μετὰ λόγου καὶ σοφίας συγκατατίθεσθαι τοῖς δόγμασιν, ἤπερ μετὰ ψιλῆς τῆς πίστεως· καὶ ὅτι κατὰ περίστασιν καὶ τοῦτ ̓ ἐβουλήθη ὁ λόγος, ἵνα μὴ πάντη ἀνωφελεῖς ἐάσῃ τοὺς ἀνθρώπους· δηλοῖ ὁ τοῦ Ἰησοῦ γνήσιος μαθητὴς Παῦλος, εἰπών· “ ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν θεὸν, εὐδόκησεν ὁ θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας.” Σαφῶς οὖν διὰ τούτων δηλοῦται, ὅτι ἐν τῇ σοφίᾳ τοῦ θεοῦ ἐχρῆν γινώσκεσθαι τὸν θεόν. Καὶ ἐπεὶ μὴ τοῦτο γεγένηται οὕτως, δεύτερον εὐδόκησεν ὁ θεὸς σῶσαι τοὺς πιστεύοντας, οὐχ ἁπαξαπλώς διὰ μωρίας, ἀλλὰ διὰ μωρίας ὅσον ἐπὶ τῷ κηρύγματι. Αὐτόθεν γὰρ κηρυσσόμενος Ἰησοῦς Χριστὸς ἐσταυρωμένος, μωρία ἐστὶ κηρύγματος. ὡς καὶ ὁ συναισθόμεν ος αὐτοῦ λέγει Παῦλος, ἐν τῷ “ ἡμεῖς δὲ κηρύσσομεν Ἰησοῦν Χριστὸν, ἐσταυρωμένον, Ιουδαίοις μὲν σκάνδαλον, Ἕλλησι δὲ μωρίαν αὐτοῖς δὲ τοῖς κλητοῖς, Ιουδαίοις τε καὶ Ἕλλησι, Χριστὸν θεοῦ δύναμιν καὶ θεοῦ σοφίαν.

(δ). ἡμεῖς γε τὸν λόγον, ὅση δύναμις ἡμῖν, παραστήσομεν, λέγοντες, ὅτι ὥσπερ ὄναρ πεπίστευται πολλοὺς πεφαντασιῶσθαι, τινὰ μὲν θειότερα τινὰ δὲ περὶ μελλόντων βιωτικῶν ἀναγγέλλοντα, εἴτε σαφῶς, εἴτε καὶ δι' αἰνιγμάτων, καὶ τοῦτ ̓ ἐναργές ἐστι παρὰ πᾶσι τοῖς παραδεξαμένοις πρόνοιαν· οὕτω τί ἄτοπον, τὸ τυποῦν τὸ ἡγεμονικὸν ἐν ὀνείρῳ δύνασθαι αὐτὸ τυποῦν καὶ ὕπαρ πρὸς τὸ χρήσιμον τῷ ἐν ᾧ τυποῦται, ἢ τοῖς παρ' αὐτοῦ ἀκουσομένοις ; καὶ ὥσπερ φαντασίαν λαμβάνομεν ὄναρ ἀκούειν, καὶ πλήσσεσθαι τὴν αἰσθητὴν ἀκοὴν, καὶ ὁρᾷν δι ̓ ὀφθαλμῶν, οὔτε τῶν τοῦ σώματος ὀφθαλμῶν, οὔτε τῆς ἀκοῆς πλησσομένης, ἀλλὰ τοῦ ἡγεμονικοῦ ταῦτα πάσχοντος· οὕτως οὐδὲν ἄτοπον, τοιαῦτα γεγονέναι ἐπὶ τῶν προφητῶν, ὅτε ἀναγέγραπται ἑωρακέναι τινὰ αὐτοὺς παραδοξότερα, ἢ ἀκηκοέναι λόγους κυρίου, ἢ τεθεωρηκέναι οὐρανοὺς ἀνοιγομένους. Εγὼ γὰρ οὐχ ὑπολαμβάνω τὸν αἰσθητὸν οὐρανὸν ἀνεῴχθαι, καὶ τὸ σῶμα αὐτοῦ ἀνοιγνύμενον διηρῆσθαι, ἵνα ἀναγράψῃ τὸ τοιοῦτον Ιεζεκιήλ. Μή ποτ' οὖν καὶ ἐπὶ τοῦ σωτῆρος τὸν φρονίμως ἀκούοντα τῶν εὐαγγελίων τὸ

ὅμοιον ἐκδεκτέον; Κἂν προσκόπτῃ τὸ τοιοῦτον τοῖς ἁπλουστέροις, οἳ διὰ πολλὴν ἁπλότητα κινοῦσι τὸν κόσμον, σχίζοντες τὸ τηλικοῦτον σῶμα ἡνωμένον τοῦ παντὸς οὐρανοῦ. Ὁ δὲ βαθύτερον τὸ τοιοῦτον ἐξετάζων, ἐρεῖ, ὅτι οὔσης, ὡς ἡ γραφὴ ὠνόμασε, θείας τινὸς γενικῆς αἰσθήσεω, ἣν μόνος ὁ μακάριος εὑρίσκει ἤδη, κατὰ τὸ λεγόμενον καὶ παρὰ τῷ Σολομῶντι· “ ὅτι αἴσθησιν θείαν εὑρήσεις.” καὶ ὄντων εἰδῶν ταύτης τῆς αἰσθήσεως, ὁράσεως πεφυκυίας βλέπειν τὰ κρείττονα σωμάτων πράγματα, ἐν οἷς δηλοῦται τὰ Χερουβίμ, ἢ τὰ Σεραφίμ· καὶ ἀκοῆς ἀντιληπτικῆς φωνῶν, οὐχὶ ἐν ἀέρι τὴν οὐσίαν ἐχουσῶν· καὶ γεύσεως χρωμένης ἄρτῳ ζῶντι, καὶ ἐξ οὐρανοῦ καταβεβηκότι, καὶ ζωὴν διδόντι τῷ κόσμῳ· οὕτως δὲ καὶ ὀσφρήσεως ὀσφραινομένης τοιῶνδε, καθὸ Χριστοῦ εὐωδία λέγει εἶναι τῷ θεῷ Παῦλος. καὶ ἀφῆς, καθ ̓ ἣν ̓Ιωάννης φησὶ ταῖς χερσιν ἐψηλαφηκέναι περὶ τοῦ λόγου τῆς ζωῆς· οἱ μακάριοι προφῆται τὴν θείαν αἴσθησιν εὑρόντες, καὶ βλέπο οντες θείως, καὶ ἀκούοντες θείως, καὶ γευόμενοι ὁμοίως, καὶ ὀσφραινόμενοι, ἵν ̓ οὕτως ὀνομάσω, αἰσθήσει οὐκ αἰσθητῇ, καὶ ἁπτόμενοι τοῦ λόγου μετὰ πίστεως, ὥστ ̓ ἀποῤῥοὴν αὐτοῦ εἰς αὐτοὺς ἥκειν θεραπεύουσαν αὐτοὺς, οὕτως ἑώρων ἃ ἀναγράφουσιν ἑωρακέναι, καὶ ἤκουον ἃ λέγουσιν ἀκηκοέναι, καὶ τὰ παραπλήσια ἔπασχον, ὡς ἀνέγραφον, κεφαλίδα ἐσθίοντες διδομένην αὐτοῖς βιβλίου.

(c). Χαλεπὸν γὰρ φιλονεικία καὶ πρόληψις πρὸς τὸ ποιῆσαι καὶ τοῖς ἐναργέσιν ἀντιβλέψαι, ἵνα μὴ καταλείψωσι δόγματα δευσοποιήσαντα, οἷς συνήθεις ἐγένοντό πως, καὶ ποιώσαντα αὐτῶν τὴν ψυχήν.

(α). Καὶ ὥσπερ οὐ τὸ τυχὸν τῶν ψευδομένων ἐν γεωμετρικοῖς θεωρήμασι ψευδογραφούμενόν τις ἂν λέγοι, ἢ καὶ ἀναγράφοι γυμνασίου ἕνεκεν τοῦ ἀπὸ τοιούτων οὕτως παραπλήσια εἶναι χρὴ τοῖς τῶν αἱρέσεις πηξάντων ἐν φιλοσοφίᾳ νοήμασι, τὰ μέλλοντα ὁμοίως ἐκείνοις λέγεσθαι κενὴν ἀπάτην, καὶ παράδοσιν ἀνθρώπων, κατὰ τὰ στοιχεῖα τοῦ κόσμου.

2. Translate the following phrases :—

(α). τὰ ἔθνη κληδόνων καὶ μαντειῶν ἀκούσονται.

(5). οἱ μὲν ἐνθουσιῶντες, οἱ δὲ ἀγείροντες, φασὶν ἥκειν ἄνωθεν υἱὸν Θεοῦ.

(c). ὅμοια, ὡς εἴ τις τοῖς δόμοις λεσχηνεύοιτο, ποιεῖν τοὺς προσιόντας ὡς θεοῖς τοῖς ἀψύχοις.

(α). κομῆται, ἢ δοκίδες, ἢ πωγωνίαι, ἢ πίθοι.

3. How does Origen explain the phrase " vain deceit,” as used by St. Paul ?

4. What does Origen say with reference to the assertion of Celsus that it makes no difference whether the supreme God is called by the name Zeus or by any other name?

5. What explanation does he give of the manner in which the magi came to understand that one had been born to whom their homage was due?

6. What prophecies of our Lord does Origen cite, and how does he refute the Jewish interpretation of them?

7. How does Origen reply to the assertion that wonders as surprising as our Lord's miracles are performed by jugglers?

How

8. What description does Celsus give of the Apostles? Whence does Origen conjecture that he derived this notice of their character? does he reply?

Translate this passage. What is the probable explanation of the omis sion of v. 7 in the LXX. ?

Translate, adding notes on any syntactical peculiarities in the sentence. An emendation of the text has been suggested?

Translate and explain. Illustrate the sense of from the Book of Job and Psalms.

4. XXX. 12, 13

כִּי כָה אָמַר יְהוָה אָנוּשׁ לְשִׁבְרֶךְ נַחְלָה מַכָּתֵךְ: אֵין־דָּן דִינֶךְ לְמָזוֹר רְפָאוֹת תְּעָלָה אֵין לָךְ : תְּעָלָה נַחְלָה אָנוּשׁ Translate, adding notes on the words

Can the rendering of the latter word by the LXX., wpiλa, be defended ?

What words in this passage seem to point to its Messianic reference ?

עָרַב אֶת לִבּוֹ Explain and illustrate the expression

Write a note on this passage, discussing the views of the principal expositors. What is the chief objection to the Messianic interpretation of the latter clause ?

Translate this passage. Why does Michaelis render the opening clause, "et tota vallis, cadavera, et cinis," &c., and not "tota vallis cadaverum.'' The reading is probably erroneous ?