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Commentary Index | Return to PrayerRequest.com | DownloadMcClintock Biblical Encyclopedia: Quotations Of The Old Testament In The Talmud
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In order to understand many quotations which are cited in the Talmud from the Scriptures, we must remember that the ancient rabbins, in their colloquies and disputations, did not use a MS., but cited from memory — a mode of citation often found in the New Test. Dr. M. Steinschneider, in his essay Jewish Literature, in Ersch and Gruber's Allgem. Encycl. § 2, vol. 27:p. 375, makes the following statement: “The influence of the Bible on gnomonics in particular is shown in the following steps —
(1.) Biblical precepts were used unchanged in meaning and expression, as sentiments or favorite sayings of particular persons. *
(2.) Biblical sentences, unchanged in form, were made by extending or contracting their contents into new expressions of various truths, uhich had elsewhere been clothed in known proverbs, so that these last were in some sense deduced from the Bible. A wide field was thus opened for the Midrash; and, finally, the words of the Bible were made into proverbs with an entirely different sense. †
(3.) Lastly, Biblical phrases and ideas were used more or less intentionally in newly formed sententiae,‡ and passed into proverbial forms, as they are to be found in the old Halachah (e.g. Peah, ii, 2).
* To illustrate Steinschneider's statement, we give the following example. In the Talmud (Nidda, fol. 51, Colossians 2) it was said in the school of R. Ishmnael, “He will magnify the law and make it honorable” (Isaiah 42:41).† In the Talmud (Sabbath, fol. 10, Colossians 1) the question was raised, how long the judges were oblinged to sit at court. R. Sheshel answerled, “Until mid-day.” To which R. Chama said, “Where do you find this in the Scriptire?” The answer was, “It is said, ‘Woe to thee, O land, when thy king is a child, and thy princes eat in the morning' (Ecc_10:16).” R. Jeremiah once engaged himself with R. Sera in the law. When the time for the evening prayer had already advanced, R. Jeremiah betook himself quickly to read it. To this R. Sera applied the passage (Pro_28:9), “He that turneth away his ear from hearing the law, even his prayer shall be abomination” (Sabbath, fol. 19, Colossians 1). Of R. Tarphon it is said that when some one told him something intellectual, he used to say ëôúåø åôøç , “A knop and a flower in one branch” (Exo_25:33); but when the tale was not according to his taste, he (Bereshith Rabba, ch. 91).
‡ E.g. ëáø ùúä òìéëִåñ úðçâåîéï , i.e. “He already drank for thee the cup of consolation” (Bereshith Rabba, fol. 20, etc.); i.e. to be comforted over something. The phrase “cup of consolation” is found in Jer_16:7.
1. As the ancient rabbins made the Bible their study for years, we must not wonder when, in their colloquies, they were able to quote a correct Biblical text. And yet we must bear three things in mind, in order not to have a misconception of the matter. To make this intelligible, we will quote the following examples:
(a.) The Talmudists sometimes erroneously attribute a Biblical verse to another context. Thus we read in the Talmud (Pesachim, fol. 109, Colossians 1), “It is every man's duty to rejoice with his household on the feast, for itis written, ‘And thou shalt rejoice in thy feast,' áְçִâֶּêָ åְùָׂîִçְúּ (Deu_16:14, where reference is made to the Feast of Tabernacles). The Tosaphoth on this passage, however, reads, “And thou shalt rejoice, thou and thine household” ( åְùָׂîִçְúָ àִúָּä åּáֵéúֶêָ ). Now the original reading was that as in the Tosaphoth, which is found in Deu_14:26, where the second tithe is spoken of. The rabbins, however, thought that the reading alluded to in the Tosaphoth is found in the section which treats of the Feast of Tabernacles; hence, when the editors of the Talmud found out the mistake, they substituted for the reading åùîçú àúä åáéú that of áçâåִùîçú
(b.) Sometimes sentences are quoted in the Talmud as Biblical which are not found in the Bible. In Berakoth, fol. 61, Colossians 1, in fine, we read: Rab Nachman said Manioah was an ignorant manl ( òִí äàøåֹ ), for it is written, “He went after his wife” (Jdg_13:11). B. Nachman, the son of Isaac, asked, should this not also apply to Elkanah, for it is written, “And Elkanah went after his wife;” and to Elisha, of whom the Scripture says, “And he arose and followed her” (2Ki_4:30)? He followed her, indeed! Yes, but he followed her words and advice, and so here likewise he (Manoah) went after her words and counsel. The Tosaphoth correctly remarks on what the Talmud says concerning Elkanah: ùáåù äåà ùàéï ôñå÷ æä áëì äî÷øà ; i.e. “It is an error, for this verse is not found in the whole Scripture.” once I had a dream, and I vwent to all [interpreters of dreams — the passage having reference to the twenty-four interpreters of dreams said to have been at Jerusalem], and the interpretation of the one was different from that of the other, but all were fulfilled, to fulfil what is said: All dreams go after the interpretation. But is this a verse of the Scripture? Yes, and according to R. Eliezer, who said, Whence do we know that all dreams go after the interpretation? For it is said, ‘And it came to pass as he interpreted' (Gen_41:13).”
In the Talmud (Pesachim, fol. 56, Colossians 1) it is said that Jacob, before his death, cited the words ëáåã îìëåúå ìòåìí åòã áøåùִí ; i.e. “blessed be the glorious name of his kingdom for ever and ever.” But such a quotation is nowhere found in the Scriptures.
In Yoma, fol. 85, Colossians 2, and Berakoth, fol. 62, Colossians 2, we read that the Scripture says, “If any one wants to kill you, kill him first” ( ìäøâå áà ìäøâäִùëí ), but such a passage is nowhere found. Oftentimes quotations are made from Ecclesiasticus, and are introduced by the phrases generally applied to scriptural passages, as in Niddah, fol. 16, Colossians 2 ( ìãëúéá ); Berakoth, fol. 48, Colossians 1 ( ãëúéá ); Erubin, fol. 65, Colossians 1 ( ùðàîø ); Baba Kama, fol. 92, Colossians 2 ( ùðàîø áðáéàéí , Jdg_11:3; ãáø æä ëúéá áúåøä , Gen_28:9; áëúåáéî åîùåìù , Sir_13:20). As these passages are al. ready enumerated in this Cycloopedia, we can only refer to the art. ECCLESIASTICUS SEE ECCLESIASTICUS.
(c.) Biblical phrases are here and there changed for the sake of brevity. In Erubin, fol. 31, Colossians 2 (Berakoth, fol. 27, Colossians 2; Kiddushin, fol. 54, Colossians 1), those things are mentioned which may be used for the Erub (i.e. the ceremony of extending the Sabbath boundary). But to prove those things which may not be used, the phrase is åðúï äëñ å÷í ìå . But these four words are nowhere found in this connection together.
Sometimes some verses are contracted into one, as Deu_11:5-6, in Rosh ha-Shana, fol. 4, Colossians 2; Pro_19:17 and Pro_14:31, in Berackoth, fol. 18, Colossians 1; Eze_15:4, and Jer_36:22, in Sabbath, fol. 20, Colossians 1; Lev_14:39; Lev_14:44, in Maccoth, fol. 13, Colossians 2; Lev_19:13; ibid. fol. 16, Colossians 1. The same is often the case in the New Test., e.g. Mat_21:5, where Isa_42:2 and Zec_9:9 are connected; Isa_6:9-10 in Mar_1:11; Isa_40:6-7; Isa_52:10, in Luk_3:4-6; Exo_16:14-15; Num_11:7; Psa_78:24 in Joh_6:31; Joh_6:49, etc.
2. Having thus shown the mode of quotations, we will now give a list of passages which are read otherwise in the Talmud than in our Bible:
A. Passages quoted in the Mishna.
1. Lev_25:36, àìàּú÷ç îàúå ; Baba Metsia, ch. v, § 11, îîðå .
2. Num_28:2, åàîøú àìäí ; Taanith, ch. 4:§ 2, àìéäí
3. Num_32:22, åäééúí ð÷éí ; Shekalim, ch. iii, § 2, ð÷ééí [thus likewise in two MSS.].
4. Deu_24:19, ìààּúùåá ; Peah, ch.vi, § 4, áìàּúùåë [three times].
5. Jos_8:33, the words åëìàּéùøàì to ìàøåï are quoted Sotah, ch. 7:§ 5, but instead of åùåèøéí the reading is åùåèøéå [probably on account of the antecedent åæ÷ðéå and following åùåôèéå ; the reading in the Mishna is also marked by Michaelis, Bibl. Hebr. 1720, ad loc., and so likewise in the Syriac, Chaldee, and Arabic versions].
6. Isa_10:13, ùåùúé ; Yadaim, ch. 4:§ 4, ùåñúé [in the Bible (with the exception of our passage) ùñä is always read with the Samnech].
7. Eze_46:21,
àøáòú î÷öåòé
; Middoth, ch. ii, § 5,
àøáò î÷öòåú
[probably on account of the following
î÷öòú
in v, 22;
àøáò
is the reading also of one MSS.].
8. Amo_9:14,
åùáúé àú ùáåú òîé éùøàì
; Yadain, ch. 4:§ 4, reads after
éùøàì åéäåãä
.9. Mal_3:16, ñôø ; Aboth, ch. iii, § 3, áñôø [which is supported by seven MSS. and the Syr.].
10. Malachi 3:23, äðä àðëé ùìç ìëí àìéä äðáéà ; Eduyoth, ch. 8:§7, äððé ùìç ìëí àú àìéäå äðáéà .
11. Psa_68:27, àìäéí àãðé ; Berakoth, ch. 7:§ 3, éäåä àìäéí éäåä is the reading of eleven MSS.].
12. Job_1:1, àìäéí åäéä äàéù ääåà úí åéùø åéøà ; Sotah, ch. v, § 5, àéùúí åéùø éøà àìäéí .
13. Pro_22:28, òåéí ; Peah, ch. v, § 6, òåìéí [but ch. 7:§ 3, the reading is, as in the Bible, òåìí ].
14. 2Ch_28:15, äìáéùé ; Sotah, ch. 8:§ 1, äìáéùéí
B. Passages quoted in the Gemara.
15. Gen_7:8, àֵéðֶðָּä èְçֹøָä ; Pesachim, fol. 3, Colossians 1, àéððä èäåøä
16. Gen_7:23, îֵàָãָí òִãàּáְּäֵîָä ; Berakoth, fol. 61, Colossians 1, åòã
17. Gen_15:2, in Berakoth, fol. 7, Colossians 2, we read: “R. Jochanan said, in the name of R. Sineon beni-Yochai, from the day wlien God created the world, no one called him Lord ( àãåï ) until Abraham came and called him Lord, f)r it is written (Gen_15:8), ‘And he said, Lord God ( éäֵåäֹ àֲãֹðָé ), whereby shall I know that 1 shall inherit it?'“ [But in 15:2, we already read åéàîø àáøí àãðé éäåä .]
18. Gen_25:6, åìáðé äôéìâùéí àùø ìàáøäí ; in the Bereshith Rabba, sect. 61, fol. 67, Colossians 4 (where the question is whether Abraham had one or more concubines), it is stated that the reading is ôéìâùí [one concubine. This reading of the Midrash is followed by Rashi, who, in his commentary on Gen_25:6, remarks, “The textual reading is ôéìâùí , defective, because Abraham had only one concubine, namely, Hagar, who was identical with Keturah.” But this reading is contrary to the Masorah, which distinctly remarks that the word ôéìâùéí occurs twice entirely plene, that is, with the two Yods after the two Chireks. The one instance is in Gen_26:6, and the other in Est_2:14].
19. Gen_35:18, áðéîéï plene; in Sotah, fol. 36, Colossians 2, where the passage in Gen_49:27, áðéîéï æàá éèø , is treated, we read that, with the exception of 49:27, the word áðéîéï is written áðéîï , defective. [From this statement, it seems that at that time Gen_35:18; Gen_42:4; Gen_43:14; Gen_43:16; Gen_43:29; Gen_45:12 was written áðéîï .]
20. Exo_12:3, òֲãִú éַùְֹøָàֵì ; in Pesachim, fol. 6, Colossians 2, òãú áðé éùøàì [so Samuel, Sept., Syr., Vulg., Targumn; comp. our Horce Samaritance on Exodus, in Bibliotheca Sacra, July, 1876, loc. cit.; in the Talmud editions of Prague, Vienna, and Warsaw, the word áðé is omitted].
21. Exo_12:6, ìִçֹãֶùׁ äִæֶּä ; Erakin, fol. 13, Col_2:22 ìçãù äøàùåï . Exo_13:16, èåֹèָôֹú ; Deu_6:8, èֹèָôֹú ; Deu_11:18, èֹåèָôֹú ; iln Menachothl fol. 34, Colossians 2, we read, “The sages propound, Rabbi Ishmael said in ìָèåèôú ìèèôֹú ìèèôú , the four compartments [in the phylactery] are indicated.” [To understand this, we will remark that the word èèôú occurs only three times, as indicated above; in two instances it has no å (Deu_6:8; Deu_11:18), and in the third (Exo_13:16) there is a å after the first è , i.e. èåèôú ; hence R. Ishmael regards it as a dual, and makes of the three words four, to obtain the four compartments in the phylacteries. But Chayim, in his Introduction to the Rabbinic Bible, tells us that “in the correct codices, as well as in the Book of Crowns,* the reading is ìèèôú (Deu_6:8; Deu_11:18) and åìèåèôú (Exo_13:16), but there is no å between the ô and the ú ; yet I myself have seen that in the ancient Book of the Crowns, even ìèåèôú in Deu_11:18 is written with a, å after the first è “ The latter statement proves that our present reading is correct.]
*The Book of Crowns ( ñôø úâéï ) is an ancient treatise, containing Masoretical rules on the ornamental letters. It has lately been published, for the first time, by Burges (Paris, 1866).
23. Exo_31:1, åִéְãִáֵּø ; in Berakoth, fol. 55, Colossians 1, åéàîø
24. Lev_4:25; Lev_4:30; Lev_4:34, ÷ִøְðֹú , defective; in Sanhedrin, fol. 4, Colossians 1, we read that the school of Shammai read ÷øðåú ÷øðåú ÷øðåú , while that of Hillel, ÷øðåú ÷øðú ÷øðú [i.e. once plene written; the same is also said in Zebachim, fol. 37, Colossians 2; comp. also the note in Michaelis, Biblia Hebr. ad loc.].
25. Lev_10:12, åִéְãִáֵּø ; Berakoth, fol. 61, Colossians 1, åéàîø
26. Lev_15:10, åְäִðּåֹùֵׂà ; Nidda, fol. 33, Colossians 1, ëúéá åäðùà
27. Lev_18:18, åְàַùָּׁä àֶìàּàֲçֹúָä ìàֹ úַ÷ָּç ; Kiddushin, fol. 50, Colossians 2, ú÷ç ãàîø ÷øà àùä àì àçåúä ìà .
28. Num_5:19, àַí ìàֹ ùָׁëִá ; Gittin, fol. 60, Yoma, fol. 37, Colossians 2, àí ùëá àí ìà ùëá .
29. Num_18:16, åּôְãåּéָå îַáֶּïàּçֹãֶùׁ úַôְãֶּä ; in the Talmud seems once to have stood åîòìä after çãù , at least this is intimated in the Tosaphoth, or additional commentary to the Talmud; Erakin, fol. 18, Colossians 2, where it is stated åçôùðå àçø î÷øà äæêְ åìà îöàðåäå , i.e. “We sought for this reading, but could not find it.”
30. Deu_6:7, åּáְùָׁëְáְּêָ ; Berakoth, fol. 2, col.! áùëá , [thus likewise the Samar. and Vulg.].
31. Deu_6:9, îְæֻæåֹú ; Menachoth, fol. 34, Colossians 1, R. Meir seems to have read îæåæú .
32. Deu_6:20, îָä to àúëí ; Jerusalem Talmud, Pesachim, ch. 10:§ 4, àåúðå .
33. Deu_23:1, ëְּðִ àָáַéå ; Berakoth, fol. 21, Colossians 2, àú ëð
34. Deu_25:7,
ìàֹ àָáָä éִáְîַé
; Yebamoth, fol. 106, Colossians 2, R. Ashai found R. Kahana, who, being perplexed about it, read
åìà àáä éáîé
(with
å
conjunctive). In correct codices, as is also evident from the Masorah, it is read
ìà àáä
[some Hebr. MSS., 1 Samuel, the Syr., Ar., and Vulg. have
åìà
].
35. Jos_3:17 is quoted in Berakoth, fol. 54, Colossians 1, but instead of äàøåï áøéú éääåä it reads àøåï éäåä , and òã àùø úîå ëì äâåé ø t ֵ he reading is ëì äéí òã úåí
36. Jos_10:11,
îַôְðֵé éַùְׂøָàֵì
; Berakoth, fol. 54, Colossians 2,
îôðé áðé éùøàì
:'35. Jos_3:17 is quoted in Berakoth, fol. 54, Colossians 1, but instead of äàøåï áøéú éääåä it reads àøåï éäåä , and òã àùø úîå ëì äâåé ø t ֵ he reading is ëì äéí òã úåí
37. Jos_14:7; Jos_14:10. These two verses for the sake of brevity are thus contracted (see No. 1, c, above), Erakin, fol. 13, Colossians 1, ùðä ã ÷àîø ëìá áï àøáòéí (?) òáã ä î÷ãù áøðò ìøâì àú îðìï äàøåֹ åòúä àðëé äéåí áï çîù åùîåðéí áùìç àåúé îùä òáã , i.e. “It is said of Caleb, forty years old was I when Moses the servant of the Lord sent me from Kadesh-barnea to espy ont the land, and now I am this day fourscore and five years old.”
38. Jos_16:6, úִּàִðִú ùַׁìä ; Zebachim, fol. 118, Colossians 2, Rabbi Abdini bar-Chasa said, the Scripture says, úàðú ùéìä åìå , to which the commentary remarks, çéôùúéå åìà îöàúéå áî÷øà , i.e. “I have sought but not found it in the Scripture, but I found in Joshua 16 :, àáì îöàúéå úàðú ùéìä ,
39. Jdg_15:20; Jdg_16:31, where Samson is said to have judged Israel twenty years (Jdg_16:31). The Talm. Hieros. Sotah, fol. 17, “One passage reads, and he judged Israel forty years, and another that he judged Israel twenty years. R. Acha answered, From this we see that the Philistines feared him twenty years after his death, just as they did twenty years before it.” [On this passage R. Chayim, in his preface to the Rabbinic Bible, makes the following interpretation: “To me it appears, however, that there is no difficulty in it; for what the Talmud speaks about Samson refers to the Midrashic interpretation, viz. ‘Why is the verse, that he judged Israel twenty years, repeated twice? R. Acha answered, From this we see that the Philistines feared him (viz. Samson) twenty years after his death, just as they did twenty years before it, and this makes forty years.' Hence the Talmnd does not say, Why is it written in the text, The judged Israel forty years?' but simply, The judged forty years,' that is, according to the Midrash. And now everything comes out right when thou lookest into it.” We may well subscribe what Claudius Capellanus, in his Mare Rabbinicum Infidum, 1p. 350, note, says, “Tam insigne mendacinum quod decepit doctissimum Buxtorfium facile corruet vel sola adductiole loci Talmudici.” This much is certain, that in the time of the Talmud, one codex at least had the reading, Judges 15 : àøáòéí ùðä ]
40. 1Sa_2:24, îִòֲáַøַéí ; in Sabbath, fol. 55, Colossians 2, “is not the reading îִòֲáַøַéí ? Whereupon R. Hunnah ben R. Joshua said the reading is îòáøí [Rashi remarks that the reading of the most trustworthy codices is îòáøéí : plene, i.e. with a Yod after the Resh.]
41. 2Sa_3:35, ìäáøåú ; Sanhedrin, fol. 20, Colossians 1, it is written ìäëøåú , but is read ìäáøåú [a number of MSS. read ìäëøåú ; comp. also the Diets. of Kimchi, Lib. Rad. s.v. ëøä , and Menachen ben-Sarug, Lex. Rad. áø and ëø (ed. Filipowski, Lond. 1854, p. 48, 109)].
42. 2Sa_24:15,
åְòִãàּòֵú îåֹòֵã åִéַּúֵּï éְäåäֹ ãֶáֶø áְּéַùְׂøָàֵì îֵäִáֹּ÷ֶø
; Yoena, fol. 2, Colossians 2 ,
îï äá÷ø åòã òú îåòã åéúï ä ãáø áòí
43. 2Ki_17:31, ðַáְçִæ ; Sanhedrin, fol. 63, Colossians 2, ðáçï [D. Kimchi also asserts to have seen the Nun (“) final, instead of the ï majuscular, as written now].
44. 2Ki_23:17; in Erakin, fol. 33, Colossians 1, the whole verse is quoted with the exception of
äàìä àùø òùúä
.43. 2Ki_17:31, ðַáְçִæ ; Sanhedrin, fol. 63, Colossians 2, ðáçï [D. Kimchi also asserts to have seen the Nun (“) final, instead of the ï majuscular, as written now].
45. Isa_38:16, åְäֲçֲéֵéðַé ; ַ eerakoth, fol. 55, Colossians 1, åúçééðé
46. Isa_42:5, åְðåֹèֵéäֶí ; Bereshith Rabba, sect. 12, fol. 15, 3, åðååèéäí [i.e. leaders].
47. Isa_58:7, ìàֹ úַúְòִìָּí ; Jerusalem Talmud, Kethuboth, ch. 11:§ 3, àì úúòìí .
48. Eze_40:48; Eze_47:1; Erubin, fol. 2, Colossians 1, äáéú ãëàéá àì ôúç àåìí ; but such a passage is not to be found in the Scriptures. [Tosaphoth remarks on this passage, “Such a passage is nowhere to be found, but we find written (Eze_40:48) àåּìָí äִáִּéַú and ôֶúִç äִáִּéַú (Eze_47:1).”]
49. Eze_44:9, is quoted Moed Katon, fol. 5, Colossians 1, but with the addition ìùøúðé after î÷ãùé .
50. Hos_4:11, åְúַøåֹùׁ pleine; Yoma, fol. 76, Colossians 2, it is written úéøù and read úéøåù .
51. Amo_4:6, åְâִí àֲðַé ðָúִúַּé ; lidda, fol. 65, Colossians 1, âí àðëé ðúúé
52. Amo_8:11, àֵú ãַּáְøֵé éְäåäֹ ; Sabbath, fol. 138, Colossians 2, ãáøé àú ãáø éäåä is found in the ed. princeps, but later editions, Kimchi, Aben-Ezra, Sept., Syriac,Vulg., Targum, read ãáø ].
53. Amo_9:11, . åְùִׁáְúַּé àֶú ùְׁáåּú ; Berakoth, fol. 28, Colossians 1 (ed. princeps), äððé îùéá àú ùáéú [Later ed. reads as in our text of the Bible.]
54. Mic_4:2, âּåֹéַí ; Berakoth, fol. 55, col. 2, òִîéí . 55. Zec_12:10, àìé ; Sukka, fol. 52, Colossians 1, àìéå [forty codices have àìéå , and so many Jewish commentators].
56. Mal_1:2, îֵàָäָìֵé éִòֲ÷ֹá ; many editions of the Talnud have îàì÷é for îàäìé , but this is of no importance, since the ed. princeps, Sanhedron, fol. 82, Colossians 1, only quotes the first part of the verse till òø åòåðä .
57. Psa_5:5, øָò ëַּé ìàֹ àֵìàּçָôֵåֹ øֶùִׁò àִúָּä ìàֹ éְâֻøְêָ ; Chagiga, fol. 12, Colossians 2, éָâåּø áַּîְâּåּøְêָ øָò ìàֹ àֵìàּçָôֵåֹ øֶùִׁò àִúָּä ìà But this does not stand in the Bible as Tosaphoth already remarked, àéï æä î÷øֹà .
58. Psa_16:10, çֲñַéãְéêָ ; Erubin, fol. 19, Colossians 1; Yomna, fol. 87, Colossians 1 (in five eds. of the Talmud) read! çñéã [so likewise Sept., Syriac, Vulg. Jerome].
59. Psa_56:11, ãָּáָø áֵּàìֹäַéí àֲäִìֵּì ãָּáָø áִּéäåäֹ àֲäִìֵּì ; Berakoth, fol. 60, Colossians 1, áàìäéí áåäåä àäìì ãáø
60. Psa_68:21, ìִîָּåֶú úּåֹöָàåֹú ; Berakoth, fol. S, Colossians 1, åìîåú
61. Psa_95:5, åְéִáֶּùֶׁú éָãָéå éָöָøåּ ; Kethuboth, fol. 5, Colossians 1, éãå ëúéá åäëúéá éöøå ‘.
62. Psa_97:7, úַùְׁúִּçֲååּ ; Jerusalem Talmud, Edulyoth, fol. 44, Colossians 1, éùúçåå [comp. Epistle to the Heb_1:6, ðñïóêõíçóÜôùóáí , ê . ô . ë .].
63. Psa_127:5, àֶúàּàִùְׁôָּúå ; Kiddushin, fol. 30, Colossians 2, without àú .
64. Psa_139:5, ëִּôֶּëָä ; Chagiga, fol. 12, Colossians 1,! ëô .
65. Pro_8:13, ùׂðàֹú øָò ; Pesachim, fol. 113, Colossians 2, ùåðàé øò
66. Pro_11:17, àéù çָñֵã ; Taanlith, fol. 11, Colossians 2, çñéã àéù
67. Pro_15:1, éָùַׁéá ; Berakoth, fol. 17, Colossians 2, îùéá .
68. Job_2:8, ìְäַúְâָּùׁã ; Midrash Bereshith Iabba, sect. 64 (towards the end), ìäúâéø .
69. Job_13:4, àֵַּìì ; Chullin., fol. 121, Colossians 1, àֵַìéì .
70. Job_14:6, ëַּéàּòִúָּä ; Jerusalem Talmud, Berakoth, ch. v, § 1, ëé àúä .
71. Job_36:5, äֶïàּàֵì ëִּáַּéø åְìàֹ éַîְàָñ ; Bel rakoth, fol. 8, Colossians 2, äï àì ëáéø ìà éîàñ úí , without the Vav before ìà [It may be that the Talmud confoun ds this passage with Job_8:20, äֵïàּàֵì ìàֹ éַîְàִñàּúָּí .]
72. Job_36:11, éְëִìּåּ ; Sanhedrin, fol. 108, Colossians 1, éáìå .
73. Rth_3:15, äָáַé ; Midrash Ruth, ad loc. ëúéá äáä .
74. Ecc_9:14, îְöåֹãַéí âְּãåֹìַéí ; Nedarim, fol. 32, Colossians 2, îöåãéí åçøîéí .
75. Ecc_9:15, çëí ; Vedarimn, fol. 32, Colossians 2, åçëí .
76. Ecc_10:5, ùֶׁéֹּöָà ; Kethtuboth, f(l. 62, Colossians 2; Moed Katon, fol. 18, Colossians 1; Baba Mezia, fol. 68, Colossians 1, ùéåöà .
77. Dan_2:29, Berakoth, fol. 55, Colossians 2, where for ñì÷å øòéåðéàִðúä is written! àðú ñìé÷å øòéåð .
78. Dan_4:14, åּîֵàîִø ÷ִãַּéùַׁéï ; Pesachim, fol. 33, Colossians 1; Sanhedrin, fol. 38, Colossians 2, åáîàîø ÷ãéùéï [some codices have also åáîàîø ].
79. Dan_6:18, åְäֵéúָéַú ; Nidda, fol. 69, Colossians 2, åäéúàéú
80. Dan_10:13, àִָäִã äִùָּׂøַéí Berakoth, fol. 4, Colossians 2, àçã îï äùøéí .
81. Ezr_4:3, ìַáְðåֹú áִּéַú ìֵàìֹäֵéðåּ ; Erakin, fol. 5, Colossians 2, ìáðåú àú áéú àìäéðå .
82. Neh_4:16, äִìִּéְìָä îַùְׁîָø åְäִéּåֹí îְìָàëָä ; Mregil äìéìä ìîùîø åäéåí ìîìàëä but in Berakoth, fol. 2, Colossians 2, îìàëä and îùîø are extant.
83. Neh_8:8, áִּñֵּôֶø áְּúåֹøִú äָàֶìֹäַéí ; Nedarim, fo]. 37, Colossians 2, úåøú áñôø úåøú äàìäéí , so likewise the Sept., Vulg., Syr.].
84. Neh_8:8, äàìäéí , ibid. àìäéí ; but in Megillah, fol. 3, Colossians 1, äàìäéí .
85. Neh_8:15, ìִòֲùׂú ; Sukka, fol. 37, Colossians 1, åִòֲùׂåּ )'.
86. Neh_8:17, åִéִּòֲùּׁåּ ëָìàּäִ÷ָּäָì ; Erakin, fol. 32, Colossians 2, åéòùå áðé äâåìç ; for éֵùׁåּò read éäåùò , ibid.
87. 1Ch_3:17, åּáְðֵé éַëָðְéָä àִñַּø ùְׁàִìְúַּéàֵì áְּðåֹ ,; Sanhedrin, fol. 37, Colossians 2, áðå áðé éëðéä àñéø áðå ùìúéàì
88. 1Ch_4:10, åְäָéְúָä éָãְêָ òַîַé åְòָùַׂéúָ îֵøָòָä : Temutrah, fol. 16, Colossians 1, éãòִîãé åòùä îøòúé .
89. 1Ch_5:24, åְòֵôֶø åְéַùְׁòַé ; Baba Bathra, fol. 123, Colossians 2, çôø åéùòé ‘ .
90. 1Ch_16:5, . îִùְׁîַéò ; Erakin, fol. 13, Colossians 2, ìäùîéò .
91. 1Ch_17:9, ìְáִìֹּúåֹ ; Berakoth, fol. 7, Colossians 2, ìëìåúå
92. 1Ch_26:8, ëָּìàּàֵìֶּä îַáְּðֵé òֹáֵø àֶãåֹí ; ibid. fol. 64, Colossians 1, ëì àìä òåáã àãåí . ‘
93. 1Ch_26:24, áֶּïàּîùֶׁä .; Babd Bathra, fol. 110, Colossians 1, áï îðùä .
94. 1Ch_27:34, éְäåֹéָãָò áֶּïàּáְּðָéָäåּ ; Berakoth, fol. 3, Colossians 2, áðéäå áï éäåéãò
95. 2Ch_31:13, åִéֵòָúֶøàּìåֹ ; Sanhedrin, fol. 103, col. l, îàé ãëúéá åéùîò àìéå åéçúø ìå .
96. In fine, we will quote the following interesting passage. In the Jerusalem Talmud, Taanith, fol. 68, Colossians 1, we read the following: “Three codices [of the Pentatemuch] Were found in the court of the Temple, one of which had the reading
îְòåֹå
., the other
æִòֲèåּèֵé
, and the third differed in the number of passages whereiin
äéà
is read with a Yod; thus in the one codex it was written
îְòåֹï
, dwelliing [Deu_33:27], while the other two codices had
îְòåֹðָä
; the reading of the two was therefore declared valid, whereas that of the one was invalid. In the second codex, again,
æִòֲèåּèֵé
. was found [in Exo_24:11], while the other two codices had
àֶúàּðִòִøֵé
; the reading in which the two codices agreed was declared valid, and that of the one invalid. In the third codex, again, there were only nine passages which had
äéà
written with a Yod [as it is generally written
äåà
, with a Vav], whereas the other two had eleven passagces; the readilgs of the two were declared valid, and those of the one invalid.”
3. The different passages which we have presented here, and which might be yet increased to a great extent, do not justify us in presuming that the readings found in the Talmud were those of the Old-Testament codices of that time, and much less in the presumption that the readings of the Talmud are to be preferred to those of our text, for the following reasons: 1. We have not as yet a critical edition of the Talmud; 2. The formulas ‘!
àì ú÷øà ëàִìà ë
, i.e. “read not so, but so,” and
éù àí ìî÷øà åéù àí ìîñåøú
, i.e. “there is a solid root for the reading of the text, and there is a solid root for the traditional pronunciation,” already indicate that these variations arose partly for the sake of allegory, part