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of becoming, a statue; and a third, To what it is the cause, as, for
example, the material: for he is the cause to the brass of becoming a
statue. The being produced, and the being cut, which are causes to
what they belong, being actions, are incorporeal.
According to which principle, causes belong to the class of
predicates (κατηγορημάτων), or, as others say, of dicta (λεκτῶν) (for
Cleanthes and Archedemus call predicates dicta); or rather, some
causes will be assigned to the class of predicates, as that which is
cut, whose case is to be cut; and some to that of axioms,—as, for
example, that of a ship being made, whose case again is, that a ship
is being made. Now Aristotle denominates the name of such things
as a house, a ship, burning, cutting, an appellative. But the case is
allowed to be incorporeal. Therefore that sophism is solved thus:
What you say passes through your mouth. Which is true. You name
a house. Therefore a house passes through your mouth. Which is
false. For we do not speak the house, which is a body, but the case,
in which the house is, which is incorporeal.
And we say that the house-builder builds the house, in reference
to that which is to be produced. So we say that the cloak is woven;
for that which makes is the indication of the operation. That which
makes is not the attribute of one, and the cause that of another, but
of the same, both in the case of the cloak and of the house. For, in
as far as one is the cause of anything being produced, in so far is he
also the maker of it. Consequently, the cause, and that which makes,
and that through which (δι’ ὅ), are the same. Now, if anything is “a
cause” and “that which effects,” it is certainly also “that through
which.” But if a thing is “that through which,” it does not by any
means follow that it is also “the cause.” Many things, for instance,
concur in one result, through which the end is reached; but all are
not causes. For Medea would not have killed her children, had she
not been enraged. Nor would she have been enraged, had she not
been jealous. Nor would she have been this, if she had not loved.
Nor would she have loved, had not Jason sailed to Colchi. Nor would
this have taken place, had the Argo not been built. Nor would this
have taken place, had not the timbers been cut from Pelion. For
though in all these things there is the case of “that through which,”
they are not all “causes” of the murder of the children, but only
Medea was the cause. Wherefore, that which does not hinder does
not act. Wherefore, that which does not hinder is not a cause, but
that which hinders is. For it is in acting and doing something that the
cause is conceived.
Besides, what does not hinder is separated from what takes
place; but the cause is related to the event. That, therefore, which
does not hinder cannot be a cause. Wherefore, then, it is
accomplished, because that which can hinder is not present.
Causation is then predicated in four ways: The efficient cause, as the
statuary; and the material, as the brass; and the form, as the
character; and the end, as the honour of the Gymnasiarch.
The relation of the cause sine quâ non is held by the brass in
reference to the production of the statue; and likewise it is a [true]
cause. For everything without which the effect is incapable of being
produced, is of necessity a cause; but a cause not absolutely. For
the cause sine quâ non is not Synectic, but Co-operative. And
everything that acts produces the effect, in conjunction with the
aptitude of that which is acted on. For the cause disposes. But each
thing is affected according to its natural constitution; the aptitude
being causative, and occupying the place of causes sine quâ non.
Accordingly, the cause is inefficacious without the aptitude; and is
not a cause, but a co-efficient. For all causation is conceived in
action. Now the earth could not make itself, so that it could not be
the cause of itself. And it were ridiculous to say that the fire was not
the cause of the burning, but the logs,—or the sword of the cutting,
but the flesh,—or the strength of the antagonist the cause of the
athlete being vanquished, but his own weakness.
The Synectic cause does not require time. For the cautery
produces pain at the instant of its application to the flesh. Of
Procatarctic causes, some require time till the effect be produced,
and others do not require it, as the case of fracture.
Are not these called independent of time, not by way of privation,
but of diminution, as that which is sudden, not that which has taken
place without time?
 Every cause, apprehended by the mind as a cause, is occupied
with something, and is conceived in relation to something; that is,
some effect, as the sword for cutting; and to some object, as
possessing an aptitude, as the fire to the wood. For it will not burn
steel. The cause belongs to the things which have relation to
something. For it is conceived in its relation to another thing. So that
we apply our minds to the two, that we may conceive the cause as a
cause.
The same relation holds with the creator, and maker, and father. A
thing is not the cause of itself. Nor is one his own father. For so the
first would become the second. Now the cause acts and affects. That
which is produced by the cause is acted on and is affected. But the
same thing taken by itself cannot both act and be affected, nor can
one be son and father. And otherwise the cause precedes in being
what is done by it, as the sword, the cutting. And the same thing
cannot precede at the same instant as to matter, as it is a cause, and
at the same time, also, be after and posterior as the effect of a
cause.
Now being differs from becoming, as the cause from the effect,
the father from the son. For the same thing cannot both be and
become at the same instant; and consequently it is not the cause of
itself. Things are not causes of one another, but causes to each
other. For the splenetic affection preceding is not the cause of fever,
but of the occurrence of fever; and the fever which precedes is not
the cause of spleen, but of the affection increasing.
Thus also the virtues are causes to each other, because on
account of their mutual correspondence they cannot be separated.
And the stones in the arch are causes of its continuing in this
category, but are not the causes of one another. And the teacher and
the learner are to one another causes of progressing as respects the
predicate.
And mutual and reciprocal causes are predicated, some of the
same things, as the merchant and the retailer are causes of gain;
and sometimes one of one thing and others of another, as the sword
and the flesh; for the one is the cause to the flesh of being cut, and
the flesh to the sword of cutting. [It is well said,] “An eye for an eye,
life for life.” For he who has wounded another mortally, is the cause
to him of death, or of the occurrence of death. But on being mortally
wounded by him in turn, he has had him as a cause in turn, not in
respect of being a cause to him, but in another respect. For he
becomes the cause of death to him, not that it was death returned
the mortal stroke, but the wounded man himself. So that he was the
cause of one thing, and had another cause. And he who has done
wrong becomes the cause to another, to him who has been
wronged. But the law which enjoins punishment to be inflicted is the
cause not of injury, but to the one of retribution, to the other of
discipline. So that the things which are causes, are not causes to
each other as causes.
It is still asked, if many things in conjunction become many
causes of one thing. For the men who pull together are the causes of
the ship being drawn down; but along with others, unless what is a
joint cause be a cause.
Others say, if there are many causes, each by itself becomes the
cause of one thing. For instance, the virtues, which are many, are
causes of happiness, which is one; and of warmth and pain,
similarly, the causes are many. Are not, then, the many virtues one in
power, and the sources of warmth and of pain so, also? and does
not the multitude of the virtues, being one in kind, become the cause
of the one result, happiness?
But, in truth, Procatarctic causes are more than one both
generically and specifically; as, for example, cold, weakness, fatigue,
dyspepsia, drunkenness, generically, of any disease; and
specifically, of fever. But Synectic causes are so, generically alone,
and not also specifically.
For of pleasant odour, which is one thing generically, there are
many specific causes, as frankincense, rose, crocus, styrax, myrrh,
ointment. For the rose has not the same kind of sweet fragrance as
myrrh.
And the same thing becomes the cause of contrary effects;
sometimes through the magnitude of the cause and its power, and
sometimes in consequence of the susceptibility of that on which it
acts. According to the nature of the force, the same string, according
to its tension or relaxation, gives a shrill or deep sound. And honey is
sweet to those who are well, and bitter to those who are in fever,
according to the state of susceptibility of those who are affected. And
one and the same wine inclines some to rage, and others to
merriment. And the same sun melts wax and hardens clay.
Further, of causes, some are apparent; others are grasped by a
process of reasoning; others are occult; others are inferred
analogically.
And of causes that are occult, some are occult temporarily, being
hidden at one time, and at another again seen clearly; and some are
occult by nature, and capable of becoming at no time visible. And of
those who are so by nature, some are capable of being
apprehended; and these some would not call occult, being
apprehended by analogy, through the medium of signs, as, for
example, the symmetry of the passages of the senses, which are
contemplated by reason. And some are not capable of being
apprehended; which cannot in any mode fall under apprehension;
which are by their very definition occult.
Now some are Procatarctic, some Synectic, some Joint-causes,
some Co-operating causes. And there are some according to nature,
some beyond nature. And there are some of disease and by
accident, some of sensations, some of the greatness of these, some
of times and of seasons.
Procatarctic causes being removed, the effect remains But a
Synectic cause is that, which being present, the effect remains, and
being removed, the effect is removed.
The Synectic is also called by the synonymous expression
“perfect in itself.” Since it is of itself sufficient to produce the effect.
And if the cause manifests an operation sufficient in itself, the co-
operating cause indicates assistance and service along with the
other. If, accordingly, it effects nothing, it will not be called even a co-
operating cause; and if it does effect something, it is wholly the
cause of this, that is, of what is produced by it. That is, then, a co-
operating cause, which being present, the effect was produced—the
visible visibly, and the occult invisibly.
The Joint-cause belongs also to the genus of causes, as a fellow-
soldier is a soldier, and as a fellow-youth is a youth.
The Co-operating cause further aids the Synectic, in the way of
intensifying what is produced by it. But the Joint-cause does not fall
under the same notion. For a thing may be a Joint-cause, though it
be not a Synectic cause. For the Joint-cause is conceived in
conjunction with another, which is not capable of producing the effect
by itself, being a cause along with a cause. And the Co-operating
cause differs from the Joint-cause in this particular, that the Joint-
cause produces the effect in that which by itself does not act. But the
Co-operating cause, while effecting nothing by itself, yet by its
accession to that which acts by itself, co-operates with it, in order to
the production of the effect in the intensest degree. But especially is
that which becomes co-operating from being Procatarctic, effective
in intensifying the force of the cause.
 INDEXES.

I. INDEX OF TEXTS.

Genesis.
VOL. PAGE
i. 1, i. 79, ii. 337
i. 1–3, ii. 276
i. 26, i. 90, 181, ii. 219, 237
i. 27, i. 344
i. 28, ii. 79, 100, 133
i. 29, ii. 100
i. 31, ii. 33
ii. 4, ii. 390
ii. 18, ii. 80
ii. 23, i. 250
iii. 5, ii. 134
iii. 20, ii. 144
iii. 21, ii. 129
iv. 1, ii. 134
iv. 25, ii. 122
vi. 1, 2, i. 283
vi. 5, ii. 352
ix. 1, ii. 100
ix. 2, 3, i. 197, 223, ii. 100
xiv. 14, ii. 352
xv. 6, ii. 222
xvi. 6, i. 369
xvii. 1, 2, i. 151
xvii. 4, i. 470
xviii. 6, i. 310
xviii. 8, i. 312
xviii. 12, i. 362
xviii. 22, 23, ii. 32
xviii. 25, ii. 218
xviii. 27, ii. 188
xx. 12, ii. 78
xxi. 10, i. 386
xxii. 3, 4, ii. 264
xxiii. 4, ii. 216
xxiii. 11, ii. 12
xxiv. 16, ii. 214
xxvi. 8, i. 128
xxviii. 15, i. 151
xxix. 9, i. 310
xxx. 37, i. 310
xxxii. 24, i. 151
xxxii. 30, i. 152
xxxiii. 6, ii. 58
xxxiii. 11, ii. 58
xlvi. 3, i. 152
xlvi. 27, i. 443
xlix. 6, i. 152
xlix. 11, i. 124, 145

Exodus.
iii. 8, i. 137
iii. 14, i. 161
iii. 16, i. 12
iii. 18, 19, i. 165
viii. 13, i. 293
x. 28, ii. 43
xv. 1, ii. 252
xvi. 36, ii. 31
xvii. 1, i. 200
xix. 20, ii. 118
xx. 1, i. 151
xx. 2, 3, ii. 384
xx. 4, i. 64
xx. 5, 6, i. 161
xx. 7, i. 328
xx. 12, ii. 131
xx. 13, ii. 88
xx. 13–16, i. 97
xx. 14, i. 247
xx. 14–17, i. 223
xx. 17, ii. 38, 88, 117, 237
xx. 20, ii. 158
xxi. 24, ii. 100
xxi. 33, 36, ii. 253
xxii. 1, ii. 100
xxiii. 1, i. 228
xxiii. 4, ii. 52
xxiii. 10, 11, ii. 51
xxv. 10, 11, ii. 51
xxv. 23, ii. 354
xxv. 24, ii. 354
xxviii. 3, i. 409, ii. 396
xxx. 13, ii. 4
xxx. 15, ii. 264
xxxi. 2, 5, i. 364
xxxi. 6, i. 364
xxxii. 6, i. 179
xxxii. 32, ii. 194
xxxii. 33, 34, i. 152
xxxiii. 11, ii. 13, 143
xxxiii. 18, ii. 264
xxxiii. 20, ii. 224
xxxiv. 2, ii. 33
xxxiv. 12, ii. 43
xxxiv. 29, ii. 364
xxxviii. 3, i. 365

Leviticus.
viii. 12, i. 124
xi. 1, ii. 251
xi. 13, 14, i. 326
xv. 29, i. 124
xvi. 23, 24, ii. 245
xviii. 1–5, i. 29
xviii. 20, i. 248
xviii. 22, i. 248
xix. 9, ii. 51
xix. 10, ii. 51
xix. 29, ii. 239
xx. 1, i. 334
xx. 10, ii. 83
xxvi. 30, i. 431
xxix. 9, ii. 83

Numbers.
vi. 2, i. 116
vi. 9, i. 115
xv. 30, ii. 57
xx. 1, i. 200
xxv. 8, ii. 98

Deuteronomy.
iv. 9, ii. 43
iv. 12, ii. 323
iv. 19, ii. 368
v. 1, i. 334
vi. 2, i. 153
vi. 3, i. 97
vi. 4, ii. 288
vi. 5, ii. 100
viii. 2, 3, 5, 11, i. 465
viii. 3, i. 190, 203
viii. 18, ii. 56
x. 12, ii. 219
x. 16, 17, ii. 321
x. 20, i. 78
xi. 413, i. 78
xiii. 4, ii. 59, 277
xiii. 17, i. 287
xiv. 1, ii. 151
xiv. 7, i. 244
xiv. 12, i. 326
xiv. 21, i. 255
xvi. 12, i. 168
xviii. 13, ii. 199
xviii. 15, i. 154
xviii. 19, i. 154
xx. 5–7, ii. 49
xx. 10, ii. 53
xx. 15, i. 89
xxi. 10, ii. 52, 53
xxi. 11, 12, 13, ii. 117
xxii. 10, ii. 55
xxii. 12, 13, ii. 52
xxii. 32, ii. 83, 88
xxiii. 1, ii. 132
xxiii. 7, ii. 52
xxiv. 10, 11, ii. 51
xxiv. 19, ii. 51
xxiv. 20, 21, ii. 51
xxv. 4, ii. 55
xxvi. 17, 18, ii. 57
xxvii. 15, ii. 100
xxx. 6, i. 177
xxx. 15, 19, 20, ii. 278, 332
xxxi. 5, ii. 49
xxxi. 20, i. 176
xxxii. 5, 6, i. 168
xxxii. 8, ii. 396
xxxii. 8, 9, ii. 410
xxxii. 10–12, i. 151
xxxii. 13, 14, i. 148
xxxii. 20, i. 160
xxxii. 21, ii. 27
xxxii. 23–25, i. 159
xxxii. 39, i. 77, ii. 291
xxxii. 41, 42, i. 159
xxxv. 13, 15, i. 70

1 Samuel.
i. 13, ii. 363
viii. 13, i. 292
xi. 18, ii. 320
xvi. 7, i. 281

1 Kings.
xiii. 1, 2, i. 428
xix. 4, 6, i. 302

2 Kings.
xxii. 8, i. 431
xxiii. 22, i. 431

2 Chronicles.
i. 8, i. 261

Job.
i. 1, ii. 188, 465
i. 21, ii. 214, 465
v. 14, i. 363
v. 25, ii. 140
xi. 2, ii. 341
xiv. 4, ii. 176
xiv. 4, 5, ii. 132, 188
xxi. 10, ii. 214
xlii. 2, 3, 6, ii. 218

Psalms.
i. 1, i. 326, ii. 41
i. 1, 2, i. 175
i. 1–3, i. 176
i. 2, ii. 41
i. 3, ii. 193
i. 4, i. 176, ii. 211, 489
i. 4, 5, ii. 41
i. 5, 6, ii. 42
i. 6, i. 334
ii. 4, i. 162
ii. 8, ii. 202
ii. 9, i. 154
ii. 12, ii. 272
ii. 12, 13, i. 79
iii. 5, ii. 284
iv. 3, i. 79
iv. 6, ii. 290
v. 6, i. 126
v. 7, 8, ii. 37
vi. 8, ii. 127
vii. 9, ii. 38
viii. 3, i. 123
viii. 4, i. 65, 162
viii. 6, ii. 142
ix. 9, ii. 333
ix. 11, ii. 333
ix. 15, ii. 333
ix. 17, ii. 341
xi. 5, i. 162
xi. 6, ii. 334
xi. 7, ii. 334
xii. 3–5, ii. 154
xii. 6, ii. 338
xiii. 3, i. 466
xv. 1, ii. 366
xvii. 3, 4, ii. 360
xvii. 25, 26 (lxx.), ii. 252
xviii. 11, 12, ii. 372
xviii. 43, i. 168
xix. 1, ii. 388
xix. 2, 3, ii. 259
xix. 5, i. 230
xix. 9, ii. 464
xix. 10, i. 147
xix. 11, i. 101
xxii. 6, ii. 227
xxii. 23, i. 101
xxiii. 4, i. 154
xxiv. 1, ii. 400
xxix. 3, ii. 341
xxxii. 1, 2, ii. 40
xxxii. 10, ii. 189
xxxiii. 1–3, i. 217
xxxiii. 6, i. 65
xxxiii. 16, 17, i. 333
xxxiv. 1, i. 194
xxxiv. 3–6, ii. 448
xxxiv. 11, ii. 466
xxxiv. 8, i. 183
xxxiv. 12, i. 84, ii. 189
xxxiv. 13, 14, ii. 189
xxxiv. 15–17, ii. 189
xxxvi. 5, ii. 275
xxxvii. 35–37, ii. 153
xxxviii. 13, ii. 216
xlv. 4, ii. 372
xlv. 9, i. 233
xlv. 10, ii. 357
xlv. 14, 15, ii. 357
xlviii. 8, i. 175
xlviii. 12, ii. 468
xlviii. 13, 14, ii. 134, 144
xlviii. 21, ii. 115
xlix. 9, 10, i. 382
xlix. 12, 20, i. 184
xlix. 16, 17, ii. 37
l. 7, ii. 132
l. 15, ii. 265
l. 21, i. 211
l. 27, ii. 371
li. 1–4, ii. 188
li. 6, ii. 188, 259
li. 9–14, i. 353
li. 17, ii. 191
li. 17, 18, ii. 415
li. 19, i. 336
lviii. 4, 5, i. 96
lxi. 5, ii. 153
lxii. 8, i. 96
lxii. 12, ii. 202
lxviii. 8, ii. 296
lxix. 30, 31, ii. 191
lxx. 4, i. 96
lxxii. 9, i. 96
lxxiii. 1, i. 111
lxxviii. 1, 2, ii. 235
lxxviii. 2, ii. 269
lxxviii. 8–10, i. 171
lxxviii. 32–35, i. 171
lxxviii. 38, i. 172
lxxxii. 1, ii. 70
lxxxii. 6, ii. 70, 110, 132, 209
lxxxiv. 1, ii. 321
lxxxvi. 2, 3, i. 116
lxxxix. 14, i. 172
lxxxix. 21, ii. 188
xc. 9, 10, ii. 390
xciv. 11, i. 363
xcv. 7, i. 82
xcv. 8, 9, i. 81
xcv. 9–11, i. 82
xcvi. 5, i. 65
xcvi. 9–11, ii. 332
cii. 8, ii. 43
cii. 9, ii. 336
ciii. 13, ii. 36
ciii. 14, i. 155
ciii. 19, i. 162
civ. 2, i. 262
civ. 4, ii. 275
cv. 3, 4, ii. 351
cx. 2, i. 154
cx. 3, i. 21, 81
cx. 4, ii. 43
cxi. 9, ii. 110
cxi. 10, ii. 21
cxii. 5, 9, ii. 302
cxii. 6, ii. 350
cxii. 7, ii. 350
cxii. 9, i. 299, ii. 60
cxiii. 18, i. 123
cxviii. 6, ii. 175
cxviii. 9, ii. 98
cxviii. 18, i. 154, 465
cxviii. 19, i. 375
cxviii. 19, 20, ii. 340
cxviii. 20, i. 375
cxviii. 24, ii. 390
cxix. 20, ii. 340
cxix. 69, ii. 432
cxix. 69, ii. 340
cxix. 125, ii. 340
cxix. 164, ii. 431
cxxviii. 1, ii. 37
cxxix. 2, ii. 407
cxxxii. 1, i. 230
cxxxii. 2, i. 289
cxxxiii. 2, i. 317, ii. 395
cxxxvi. 5, ii. 37
cxxxix. 7–10, ii. 202
cxli. 2, ii. 437
cxli. 5, i. 167
cxlix. 1, 2, i. 218
cxlix. 3, i. 218
cxlix. 4, i. 218

Proverbs.
i. 1–4, ii. 381
i. 2–6, ii. 5
i. 5, 6, ii. 381
i. 7, i. 165, ii. 21, 22, 457
i. 10, 12, i. 178
i. 14, ii. 135
i. 15, 16, 17, ii. 136
i. 17, 18, ii. 21
i. 18, 19, ii. 136
i. 33, ii. 24, 77, 209
i. 34, 35, i. 171
ii. 1, i. 386
ii. 1, 2, i. 349
ii. 3–5, i. 365
ii. 4, 5, i. 176
ii. 21, 22, ii. 60
iii. 1, i. 350
iii. 3, i. 466, ii. 109
iii. 3, 16, i. 466
iii. 5, i. 301, ii. 109
iii. 5, 6, 7, 12, 23, ii. 3
iii. 7, ii. 43
iii. 11, i. 80
iii. 11, 12, i. 369
iii. 12, i. 167
iii. 13, i. 175
iii. 13–15, i. 272
iii. 15, i. 176
iii. 18, ii. 264
iii. 23, i. 366
iii. 27, ii. 109
iv. 8, 9, i. 366
iv. 10, 11, 21, i. 366
iv. 18, i. 367
iv. 25, i. 330
v. 2, 3, 5, 8, 9, 11, 20, i. 367
v. 3, 5, i. 321
v. 6, i. 322
v. 15, i. 354
v. 16, ii. 5
v. 20, i. 367
v. 22, ii. 45
vi. 1, 2, ii. 42
vi. 6–8, i. 371
vi. 6, 8, ii. 143
vi. 9, i. 78
vi. 11, i. 78
vi. 23, i. 78, 470
vii. 2, ii. 25
viii. 4–6, i. 174
viii. 9, 10, 11, i. 390
viii. 10, 11, i. 299
viii. 17, ii. 49
viii. 19, i. 299
viii. 22, i. 78
viii. 30, ii. 411
viii. 34, i. 241
ix. 3, i. 406
ix. 12, i. 416
ix. 13, 18, i. 323
ix. 17, i. 416
ix. 18, i. 279
ix. 30, ii. 50
x. 4, ii. 109, 272, 295
x. 4, 5, 8, ii. 22
x. 7, ii. 49
x. 10, i. 322, 333, ii. 2
x. 14, i. 227, ii. 231
x. 12, 17, i. 372
x. 19, i. 224, 373
x. 20, ii. 338
x. 21, ii. 33
x. 31, i. 382, ii. 47
xi. 1, ii. 47
xi. 5, ii. 36
xi. 6, i. 78
xi. 7, ii. 49
xi. 13, ii. 38
xi. 21, i. 416
xi. 22, i. 315
xi. 23, ii. 110
xi. 24, i. 299, 416
xi. 26, ii. 52
xii. 4, i. 321
xiii. 5, ii. 196
xiii. 6, ii. 36
xiii. 8, i. 302, ii. 109
xiii. 11, i. 336, ii. 110
xiii. 12, ii. 134
xiii. 24, i. 337
xiv. 3, i. 225
xiv. 6, i. 382
xiv. 8, ii. 59
xiv. 16, 26, ii. 25
xiv. 21, ii. 52
xiv. 23, ii. 54
xv. 8, ii. 47
xv. 14, i. 386
xv. 17, i. 197
xvi. 1, i. 337
xvi. 21, ii. 47
xvii. 6, i. 236
xvii. 12, ii. 54
xviii. 4, 5, ii. 59
xix. 7, i. 295
xix. 11, ii. 54
xix. 17, i. 272, ii. 109
xix. 23, ii. 50
xix. 29, i. 249
xx. 1, i. 205
xx. 27, ii. 188
xx. 28, ii. 52
xxi. 11, i. 420
xxii. 3, 4, i. 465
xxii. 20, 21, i. 380
xxiii. 3, i. 188
xxiii. 20, i. 205
xxiii. 21, i. 205
xxiii. 29, 30, i. 205
xxiv. 28, i. 228
xxvi. 5, ii. 232
xxvi. 12, i. 323
xxvii. 10, i. 416
xxvii. 14, i. 330
xxvii. 23, i. 416
xxvii. 25, 26, i. 416
xxviii. 5, i. 465
xxviii. 14, ii. 45
xxix. 3, i. 355
xxx. 3, ii. 46
xxxi. 19, 20, i. 310
xxxi. 22, i. 321
xxxi. 26, 27, 28, i. 321

Ecclesiastes.
i. 16, 17, 18, i. 390
vii. 13, i. 390

Isaiah.
i. 2, ii. 218
i. 2, 3, i. 166
i. 3, i. 87, 238, ii. 253
i. 4, i. 166, 167
i. 7, 11, 13, i. 335
i. 11, ii. 47
i. 11–13, i. 335
i. 11–16, ii. 290
i. 16, 17, 18, i. 335
i. 19, i. 411
i. 19, 20, ii. 332
i. 20, i. 89
i. 23, i. 168
ii. 3, i. 18
ii. 16, ii. 259
iii. 16, 17, i. 324
iv. 4, i. 309
v. 8, ii. 178
v. 20, 21, i. 336
v. 21, ii. 22
vii. 9, i. 353, ii. 5, 201
vii. 15, i. 148
viii. 1, ii. 381
viii. 18, i. 123
ix. 6, i. 130
x. 10, 11, i. 78
x. 14, i. 78, ii. 294
xi. 1, 3, 4, i. 154
xi. 7, ii. 333
xi. 12, ii. 241
xiii. 10, i. 79
xx. 2, i. 261
xxii. 13, i. 191
xxix. 13, i. 165, 231, ii. 38, 153
xxix. 14, i. 363