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 "And that He shall be buried also, Jeremias saith: By (in) his burying the dead shall be made alive."

Of these three obviously Christian passages it is difficult to say whether all are taken from an apocryphal book or were Christian interpolations into the text of the LXX. To the Justin passage this last explanation probably does apply. As to the Silvester passage, I note that it immediately follows one from Esdras which is to be found in the best text of 4 Esdras i. This is a presumption (slight enough) in favour of the view that it was at least not invented by the writer of the Acts. As to the quotation in St. James's Acts, I am left quite doubtful: but here again it is the only prophecy cited which cannot be found in the Bible.

More is to be said about Ezekiel. I have elsewhere (J. T. S. xv. 236, 1914) put together what I could find on the subject of the apocryphal Book of Ezekiel. The passages shall be translated here.

The most important is a parable which is quoted by Epiphanius (Hær. lxiv. 10), who is writing against the Origenists and discussing the resurrection of the body. "For the dead shall rise and they that are in the sepulchre shall be raised," says the prophet (cf. Isa. xxvi. 19). And, for I must not pass over in silence what is said by Ezekiel the prophet in his own apocryphal book (i. e. that under his name) about resurrection, I will quote the very passage here. For, telling a story in cryptic (enigmatic) guise, he says about the just judgment in which soul and body both share, that a certain King had all the men in his kingdom enrolled in the army and had no "pagan" ("civilian," we should say), but two only, one lame and one blind, and each abode separately and dwelt apart. And the King made a marriage-feast for his own son and invited all that were in his kingdom, but neglected the two pagani, the lame man and the blind. And they were angry in themselves and set about contriving a design