The dates of the two works, however, cannot be definitely fixed; all we know, says Field, is that the Hexapla or the Tetrapla was composed before Origen's letter to Africanus (c. 240). By this arrangement and these symbols, any reader, even if ignorant of Hebrew, could generally tell at a glance the exact relation of the Septuagint text to the Hebrew. Since the six or seven columns, as the case might be, were visible at every opening of the Hexapla, each column must have been quite narrow. Additions were made by Peter Morin in his notes to the Greek Bible authorized by Sixtus V (158), as also in the posthumous work of Drusius (1622), and the monumental work of Montfaucon (1713). No copy of the entire Hexapla, on account of the immense labour and expense involved, seems ever to have been made, but the Psalter, minus the first column, was copied, as the two fragments prove.
We're not salespeople, but we depend on donations averaging $14.76 and fewer than 1% of readers give. The work itself has perished; its character, however, has been pretty well known to scholars through statements in early Church writers, through scholia on numerous manuscripts of the Bible, and through chance quotations found in the works of certain Fathers. The dates of the two works, however, cannot be definitely fixed; all we know, says Field, is that the Hexapla or the Tetrapla was composed before Origen's letter to Africanus (c. 240). The fifth column, therefore, contained not the mere text of the Septuagint only, but in addition a translation taken generally from Theodotion (occasionally from Aquila) of these words or lines of the Hebrew which were lacking in the Septuagint. Origen's purpose, as regards the Septuagint, was to indicate very clearly its exact relation to the Hebrew text, and incidentally to the other Greek versions. The name given to Origen's edition of the Old Testament in Hebrew and Greek, the most colossal critical production of antiquity. No copy of the entire Hexapla, on account of the immense labour and expense involved, seems ever to have been made, but the Psalter, minus the first column, was copied, as the two fragments prove. The symbols were intended not only to indicate a difference between the two texts, but to mark a departure from the Hebrew verity or genuine text. The circulation of these versions, each so insistent in its claim to superiority, in so many instances differing from the Septuagint and yet so close to it in many others, made a comparison between them and the Septuagint imperative for a knowledge of the true text of Holy Scripture. Theodotion, who was an Ebionite or a Jew, and perhaps had been a Christian, gave a version much closer than the others to the Septuagint. The work itself has perished; its character, however, has been pretty well known to scholars through statements in early Church writers, through scholia on numerous manuscripts of the Bible, and through chance quotations found in the works of certain Fathers. He frequently changed the spelling of proper names to conform with the Hebrew. This work was reproduced from the original artifact, and remains as true to the original work as possible. Though much has been lost, including most of the versions of Aquila, Symmachus, and Theodotion, still, by these patient, untiring labours, vast materials have been gathered for the reconstruction of a purer Sacred Text. Concerming the Quinta and Sexta, St. Jerome tells us that their authors were Jews. The Hexaplar text also influenced St. Jerome very strongly in his first two translations of the Psalter into Latin, the Psalterium Romanum and (particularly) the Gallicanum. Unable to add item to Wish List.
The recovered fragments corroborate this testimony, though they lack the first column. However, it hardly circulated outside of Palestine. The terms Pentapla, Heptapla, Octapla, were also used of Origen's work, according as it contained five, seven, or eight columns. Christ. The same influence is further seen in the Coptic (Sahidic), the Arabic, and the Armenian versions. Aquila, a proselyte from Christianity, gave (c. A.D. 130) a very accurate translation of this text, aiming above all at being literal; still he borrows quite freely from the Septuagint when its rendering is consistent with his own chief aim.
Symmachus, who was an Ebionite according to Eusebius and Jerome, a Jewish proselyte from Samaritanism according to Epiphanius, gave a new translation which was to a considerable extent a more idiomatic and elegant rendering of Aquila. By some the "six-fold" Bible was considered so called because it contained six Greek versions of certain books; but the common opinion has been that the name designates probably the six columns (the two of Hebrew and the four of the chief Greek versions, which consititute the bulk of the work), and came to be extended to the entire work. The publication of the Syro-Hexaplar text by Ceriani and others gave back to the world a great part of Origen's work. It was through the reproduction of this edition by later scribes, without Origen's critical signs, that arose the Hexaplar text which so greatly increased the confusion of Septuagint manuscripts. See also TAYLOR in Dict. Of the above mentioned works FIELD is by far the most important. Frederick Field in his "Origenis Hexaplorum quæ supersunt … fragmenta" (Oxford, 1875) collected into one grand work the results of two centuries of investigation and discovery. These principles are rightly discredited by modern scholars, who recognize that the Septuagint often bears plain witness to a Hebrew original different from the textus receptus and older than it in some parts. Field considers "the Hebrew" to be the Hebrew author of a Greek version, otherwise unknown, of certain books; "the Syrian", the author of another Greek version made in Syria; while "the Samaritan" gives Greek readings taken, not from the current Hebrew text, but from the Samaritan Pentateuch (thirty-six out of forty-three readings agree with that text). Origen's critical principles were at fault, then, but his use of symbols ought to have guarded others from being led by his work into error. Add to these, to complete the history of the Hexapla's recovery, the palimpsest fragments of several of the psalms discovered by Mercati in the Ambrosian Library of Milan (1896), and the palimpsest fragment of Psalm 22 recovered from a genizah of Cairo (1900), which reproduce almost the exact form of Origen's work. "As employed by Origen in the fifth column of the Hexapla, the obelus was prefixed to words or lines which were wanting in the Hebrew, and therefore, from Origen's point of view, of doubtful authority, while the asterisk called attention to words or lines wanting in the Septuagint, but present in the Hebrew. All materials contained on this site, whether written, audible or visual are the exclusive property of Catholic Online and are protected under U.S. and International copyright laws, © Copyright 2020 Catholic Online. Fridericus Field, Origenis Hexaplorum, Vol.1: Genesis-Esther.Oxford: Clarendon Press, 1875. pdf [This material is in the Public Domain] {10.6MB] Still the most complete collection of fragments of the Hexapla. In addition to these columns of texts and versions, Origen copied out on the margins or between the lines other readings which he cited as given by ‘o ‘Ebrâios, ‘o E&úros, tò Samareitikón, the meaning of which is obscure. Shop with confidence. Aquila's version was placed next to the Hebrew, most probably because it was the most literal rendering; Symmachus next to Aquila, because his version was largely a revision of the other; for a similar reason, Theodotion's version came after the Septuagint. The recovered fragments corroborate this testimony, though they lack the first column.
With this in view, he adopted (and placed in the Septuagint column only) the symbols used by Aristarchus in his edition of Homer. Our earliest authorities, Eusebius of Cæsarea, St. Epiphanius, and St. Jerome, agree that Origen made a collection into one work of texts and versions of the entire Old Testament, arranging them in parallel columns according to the following order: First, the Hebrew text in Hebrew characters; second, the Hebrew text transliterated into Greek characters; third, the version of Aquila; fourth, that of Symmachus; fifth, the Septuagint; sixth, the version of Theodotion. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. The Sexta is quoted for Exodus, 1 Kings, Psalms, Job, Canticle of Canticles, Amos, and Habacuc. It was through the reproduction of this edition by later scribes, without Origen's critical signs, that arose the Hexaplar text which so greatly increased the confusion of Septuagint manuscripts. The volumes of the Hexapla were also presumably the first codices to display information in tabular form– a form that Origen appears to have ... (2 vols., 1713). To these six columns, according to the same testimony, Origen added, but for certain books only, a seventh and an eighth column containing two more Greek versions, which were called respectively the Quinta and the Sexta , because they were the fifth and sixth versions in Origen's arrangement. Here is an overview of the scholarly editions of the hexaplaric fragments. To these six columns, according to the same testimony, Origen added, but for certain books only, a seventh and an eighth column containing two more Greek versions, which were called respectively the Quinta and the Sexta, because they were the fifth and sixth versions in Origen's arrangement.
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