ways in truth (xxxvii. 15). The prayer of the humble
pierces the clouds (xxxv. 17). But a man's life should
correspond with his prayers, otherwise he is like a man
who builds with one hand while he pulls down with the
other (xxxiv. 23-26). It is of no use to fast for sins if
you go and do the same. You cannot bribe the Almighty
by the multitude of your oblations: He is not pacified by
the costliness or number of your sacrifices (vii. 9, xxxiv.
18-20). He that keepeth the law bringeth a rich offering;
to depart from unrighteousness is a propitiation. The only
sacrifice that is acceptable is that of the just man, and the
memorial thereof shall never be forgotten (xxxv. 1-12).

In such utterances as the above a spirit is discernible
which rises far superior to the traditional Pharisaic view
of religion; and we must set this against the consideration
of the exaggerated efficacy due to outward acts of mercy.
Reasoning doubtless from such passages as Dan. iv. 27,
and the letter of the Fifth Commandment, and looking on
charitable gifts as offerings made to the Lord, the writer
speaks of alms as atoning for sin, precious to God as a
signet ring to a man, and as delivering from all affliction.
(iii. 30, xvii. 22, xxix. 12) He attributes the same effect to
the honouring of parents: The relieving of thy father shall
not be forgotten, and instead of sins it shall be added to
build thee up;
in the day of thy affliction thou shalt be
remembered by God, and thy sin shall melt away as ice.
in the fair warm weather (iii. 14, 15). These and the
like sentiments have been regarded as repugnant to the
teaching of canonical Scripture on the one side, and
defended on the other hand as orthodox and even Christian.
In all such cases we should try to place ourselves at the
author's standpoint, taking into consideration his era, his
nationality, his surroundings, not expecting a precision of

1 Some notion of this sort has led to the variant ἐλεημοσύνην for δικαιοσύνην
in Matt. vi. 1.

doctrine and a balancing of statements, which appertain
to a later age; and, if we do this here, I think that most
of the proscribed opinions will be found to be one-sided
presentments of acknowledged truths, or not incapable of
spiritual explanation.

Of Messianic glimpses there is but little trace in Ecclesi-
asticus. The author hopes for a time when Israel will be
restored to her former greatness, punish her enemies, judge
the nations; he prays that he himself may live to see
this happy era; he believes in the supremacy of the House
of David; but of a personal Messiah, of a suffering
Messiah, he says nothing. His exhortations to cheerfulness
under depressing circumstances point to a time of national
distress, but the relief which he expects is to arise from
the employment of earthly arms, and to issue in temporal
prosperity.1

I have refrained from dwelling upon the episode of The
Praise of Famous Men, which is a distinct portion of the
book, keeping close to its topic. On the general subject
of Ecclesiasticus enough, I trust, has been said to give a
competent notion of its contents.

I conclude with the fine

account of the truly wise man, the ideal sopher (xxxix.
1-12):-

He that giveth up his mind

To the law of the Most High, and meditateth thereon,

Will seek out the wisdom of all ancients,

And occupy himself in prophecies.

He will observe the sayings of renowned men,

And where subtle proverbs are he will make entrance.

He will seek out the secrets of parables,

And with enigmas of proverbs he will be conversant.

In the midst of great men he shall serve,

And before princes he shall be seen;

In the land of strange peoples shall he travel,

1 See iv. 15, x. 13 ff., xi. 5, xxxv. 17-19, xxxvi. 1 ff., xxxvii. 25, xxxix. 23,
xlviii. 10 ff.

For he hath tried the good and evil among men.

He will give up his heart to resort at early morn to the Lord

that made him,

And before the Most High he will pray,

And will open his mouth in supplication,
And for his sin he will pray.

If the Lord, the Great, will,

He shall be filled with the spirit of understanding;

He himself shall shower forth words of his wisdom,

And in prayer give thanks unto the Lord;

He himself shall direct aright his counsel and knowledge,

And in God's secrets shall he meditate.

He himself shall shew forth the teaching of his wisdom,

And in the law of the covenant of the Lord shall make his
boast.

His understanding shall be commended by many,

And so long as the world endureth he shall not be blotted out;

His memorial shall not depart,

And his name shall live from generation to generation.

Nations shall tell of his wisdom,

And the congregation shall publish his praise;

If he live, he shall leave a greater name than a thousand,

And if he die, he shall increase it." 1

WILLIAM J. DEANE, M.A.

1 "Shall leave," i.e. wherever he goes, wherever he is known. The last

clause is difficult: ¿àv ávanavonтai éμæоieî avr. Wahl explains: "is, defunc-
tus ubi fuerit, augebit nominis celebritatem." The Ang. vers. transposes the
words "die" and "live."

350

SOME NAMES IN GENESIS.

A

Two classes of names have been already considered. third still remains to be treated of; this is, in some ways, the most interesting of all. In the division which was last discussed the names were (except in rare instances) not prophetic, but told rather of the piety of the parent, or of some circumstance in connexion with the birth of the child. In that which is now to be examined it will be found that a person's position in history is marked by the name which he bears, and which has reference to that fact or event in his experience which most impressed his contemporaries or after generations. The names, therefore, are not birth names, but were subsequently given to their possessors, possibly in many cases superseding those by which they were originally designated.

By far the greater portion of this type of names is contained in the first eleven Chapters of Genesis. When, with Chapter xii., we commence the history of a single family, we find that such soubriquets become rarer and birth names proportionately commoner. Indeed in the last thirty-nine Chapters there are very few which have an undisputed right to admission into this class. Esau's second name of Edom, and Joseph's Egyptian title Zaphnath Paaneah, are undoubted instances. Besides these there are only one or two others which claim consideration. Of the two just mentioned, Edom was discussed in the last paper. In the case of Zaphnath Paaneah, the old explanation of the Targum (vir cui secreta revelantur), Syriac, Arabic, and other ancient interpreters, is now universally abandoned. That of Jerome, Salvator Mundi, meets with but little more favour. It is allowed on all sides that, whatever it means, the word must be of Egyptian not Semitic origin. Egyptologists, however, have not yet decided among themselves what is

its precise signification. Canon Cook, in the Speaker's
Commentary (vol. i. p. 480), gives it the meaning of "food
of life" (zaf-nt-p-ankh), which is suitable enough, and is
adopted by the Dean of Canterbury in Bishop Ellicott's
Commentary for English Readers. Brugsch, in his History
of Egypt from the Monuments, suggests another explanation,
"the governor of the district of the dwelling-place of the
living one" (za-p-u-nt-aà-ankh), i.e. nomarch of the Sethro-
nite nome;
"the district of the dwelling place of the living
one" being, according to him, a name, sometimes given
to the district of Succoth, of which Pithom was the chief
town. Both meanings give an excellent sense, and we
might well rest content with either. But-who shall decide
when doctors disagree?

To these two names that of Hagar may be added. This, since it comes from an Arabic root meaning flight, is generally thought to have been given to Sarah's handmaid in consequence of her flight from the ill-treatment of her mistress. If this view be correct, the name will be used in Genesis xvi. proleptically, a thing not uncommon in Scripture history. It is possible, though, that she bore the name even before this time, and that it preserves an allusion to a yet earlier flight (otherwise unknown to us) from a previous master, before she entered Sarah's service.

A fourth name, according to one theory, may be added to the list; viz. that of Beeri, the father of Esau's wife Judith (Chapter xxvi. 34). In regard of Esau's wives there is a well known difficulty, owing to the fact that the names given in the two lists in Chapters xxvi. and xxxvi. do not correspond. Into this difficulty there is no need to enter here. For my present purpose it is sufficient to point out that Judith of Chapter xxvi. 34, has been sometimes identified with Aholibamah of Chapter xxxvi. 2; in which case Beeri must be the same person as Anah. Supposing this History of Egypt from the Monuments, vol. ii. p. 378.

Π