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Remains of the Second and Third Centuries
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Introductory Notice to Remains of the Second and Third Centuries.
[3560] Cureton, without necessity, reads the word “Dionysius.”
[3561] Cureton renders “originally.” But comp. Judith iv. 3, where the same word answers to προσφάτως.
[3562] Venus.
[3563] Cureton’s conjecture of *** or *** for *** has been adopted.
[3564] Some have identified it with Aphek, Josh. xix. 30. The rites observed here were specially abominable.
[3565] Cureton: “the patrician.” Dr. Payne Smith, Thes. Syr. s.v., regards the word as equivalent to πατὴρ τῆς πόλεως, pater civitatis, “a title of honour found in the Byzantine writers,” and is inclined to think it a term belonging to the dialect of Edessa. A similar use of the same adjective is quoted from Buxtorf, Lex. Chald. Talm., p. 12: “אַבַּיי cognomen R. Nachmanis, qui a celebritate familiæ sic cognominatus est, quasi Patritius.” This view appears to be supported by the similar use of an adjective for a substantive above: “persons of Cæsarean rank,” or “Cæsars.”
[3566] Lit., “be (or, get to be) with thyself.” Cureton: “enter into thyself.” The meaning appears to be, “think for thyself.”
[3567] Cureton: “Everything cometh through His hands.” It should rather be, “into His hands,” i.e., “He has power to do everything.” See note 7, p. 725.
[3568] Lit., “be running in thy mind.”
[3569] The text has ***, which M. Renan derives from the root *** and translates “commovetur.” This, although correct in grammar, does not suit the sense. The grammars recognise the form as a possible Eshtaphel of ***, “tangere,” but it is not found in actual use. Dr. Payne Smith thinks the right reading to be ***, which gives the required sense.
[3570] Or, “that which is fixed and invariable.” There seems to be a reference to the derivation of *** (truth) from ***, firmus (stabilis) fuit. Cureton has strangely mistranslated ***, by “that which, without having been brought into existence, does exist.” The first *** is nothing but the sign of emphatic denial which is frequently appended to ***, and *** is the infinitive of emphasis belonging to the second ***.
[3571] Cureton: “materials.” The printed text has *** “drugs.” The correct reading, there can hardly be a doubt, is ***.
[3572] Lit., “the property of the gold or silver,” if the word *** is rightly taken. Although no such derivative of *** is found in the lexicons, the form is possible from the Palel of that verb: e.g. *** from ***. See Hoffmann, Gram. Syr., sec. 87, 19.
[3573] Lit. “in one fashion.”
[3574] Or, “of what pertains to it.”
[3575] Lit. “many good things.”
[3576] Lit. “be the beginner.”
[3577] Cureton is probably right in so taking the words, although the construction is not quite the same as in the similar sentence a little below. If so, for *** we must read ***.
[3578] Lit. “hand.”
[3579] Lit. “into an insult of God.” So M. Renan, “in opprobrium Dei.” Cureton, admitting that this may be the sense, renders, “an abomination of God,” and refers to the circumstance that in Scripture an idol is frequently so spoken of. But *** is not used in such passages (it is either ***, or, less frequently, ***), nor does it appear ever to have the meaning which Cureton assigns to it.
[3580] Lit. “he.”
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