III. 4. Write down the Hebrew cardinal numbers from 1-12, absolute and construct, as used with the masculine substantive. 5. Give the principal parts of the following verbs:-, T הָיָה בִּין יָשַׁב שׁוּב רָצַע אָבָה IV. 6. Translate from Syriac, Matthew xxvi. 57-64. 7. Parse, giving the principal parts of the verbs and the absolute, construct, and emphatic, singular and plural of the ܕܢܚܙܐ ,)57 .ver) ܟܗܢܐ ,(57 .ver) ܐܘܒܠܘܗܝ ,substantives (ver. 58), Looo (ver. 63). (ver. 58), (ver. 64), 11 (ver. 64), 8. Write down the Syriac personal pronouns, singular and plural. 9. Write down the Perfect Ethpeel of and the Perfect 1. To whom is reference made in ver. 2, and what bearing has this upon the date? 2. Critically examine ver. 2, and give alternative renderings. 4. Estimate the full significance of the above passage. II. Chap. xlix. 5–12. 1. Paraphrase the whole passage. 2. Explain and comment upon the Kethibhs in vers. 6 and 7, also upon in (ver. 6), way nia? (ver. 7), .(12 .ver) סִינִים (8 .ver) בְּרִית עָם (7 .ver) לִמְתָעֵב גּוֹי T: III. Chap. lx. 4–10. Add a running commentary, remarking specially the grammar of (a) upon B. 1. Summarise the various interpretations that have been and show the development of the given of עֶבֶד יְהוָה idea in the mind of the prophet up to its culminating point in chap. liii. 2. Describe the teaching of the prophet as to (a) God, (b) sin, (c) suffering, (d) true religion. ST MARY'S COLLEGE BURSARY COMPETITION PAPERS. LATIN. OCTOBER 1901. I. DE NATURA DEORUM, BOOK I. 1. Translate into EnglishBeatos esse Deos, sumsisti. Concedimus. Beatum autem sine virtute neminem esse posse. Id quoque damus, et libenter quidem. Virtutem autem sine ratione constare non posse. Conveniat id quoque, necesse est. Adjungis, Nec rationem esse, nisi in hominis figura. Quem tibi hoc daturum putas? Si enim ita esset, quid opus erat te gradatim istuc pervenire? Sumsisses tuo jure. Quid autem est istuc gradatim? Nam a beatis ad virtutem, a virtute ad rationem, video te venisse gradibus. A ratione ad humanam figuram quo modo accedis? praecipitare istuc quidem est, non descendere. Nec vero intelligo, cur maluerit Epicurus Deos hominum similes dicere, quam homines Deorum. Quaeres, quid intersit. Si enim hoc illi simile sit, esse illud huic video. Sed hoc dico, non ab hominibus formae figuram venisse ad Deos. Dii enim semper fuerunt; et nati nunquam sunt, siquidem aeterni sunt futuri at homines nati. Ante igitur humana forma, quam homines, ea, qua erant forma Dii immortales. Non ergo illorum humana forma, sed nostra divina, dicenda est. Verum hoc quidem, ut voletis: illud quaero, quae fuerit tanta fortuna, (nihil enim in rerum natura ratione factum esse vultis) sed tamen quis iste tantus casus? unde tam felix concursus atomorum, ut repente homines Deorum forma nascerentur? Semina Deorum decidisse de coelo in terras putemus, et sic homines patrum similes exstitisse? Vellem diceretis; Deorum cognationem agnoscerem non invitus. 2. How was Cicero led to write this work? What is its aim, and how is it arranged? 3. Who is the speaker of the passage set? Give an account of his argument. II. UNSEEN PASSAGE. Translate into English Quis nescit, Volusi Bithynice, qualia demens Oppida tota canem venerantur, nemo Dianam. GREEK. I. XENOPHON'S MEMORABILIA-BOOK I. 1. Translate into English Εἰ δὲ δὴ καὶ ἐγκράτεια καλόν τε κἀγαθὸν ἀνδρὶ κτῆμά ἐστιν, ἐπισκεψώμεθα, εἴ τι προὐβίβαζε λέγων εἰς αὐτὴν τοιάδε· “Ὦ ἄνδρες, εἰ, πολέμου ἡμῖν γενο μένου, βουλοίμεθα ἑλέσθαι ἄνδρα, ὑφ ̓ οὗ μάλιστ ̓ ἂν αὐτοὶ μὲν σωζοίμεθα, τοὺς δὲ πολεμίους χειροίμεθα, ἆρ ̓ ὅντιν ̓ ἂν αἰσθανοίμεθα ἥττω γαστρὸς ἢ οἴνου ἢ ἀφροδισίων ἢ πόνου ἢ ὕπνου, τοῦτον ἂν αἱροίμεθα ; καὶ πῶς ἂν οἰηθείημεν τὸν τοιοῦτον ἢ ἡμᾶς σῶσαι, ἢ τοὺς πολεμίους κρατῆσαι; Εἰ δ ̓ ἐπὶ τελευτῇ τοῦ βίου γενόμενοι βουλοίμεθά τῳ ἐπιτρέψαι ἢ παῖδας ἄρρενας παιδεῦσαι, ἢ θυγατέρας παρθένους διαφυλάξαι, ἢ χρήματα διασῶσαι, ἆρ ̓ ἀξιόπιστον εἰς ταῦτα ἡγησόμεθα τὸν ἀκρατῆ; δούλῳ δ ̓ ἀκρατεῖ ἐπιτρέψαιμεν ἂν ἢ βοσκήματα ἢ ταμιεῖα ἡ ἔργων ἐπίστασιν; διάκονον δὲ καὶ ἀγοραστὴν τοιοῦτον ἐθελήσαιμεν ἂν προῖκα λαβεῖν ; ̓Αλλὰ μὴν εἴ γε μηδὲ δοῦλον ἀκρατῆ δεξαίμεθ ̓ ἂν, πῶς οὐκ ἄξιον αὐτόν γε φυλάξασθαι τοιοῦτον γενέσθαι; Καὶ γὰρ οὐχ, ὥσπερ οἱ πλεονέκται τῶν ἄλλων ἀφαιρούμενοι χρήματα ἑαυτοὺς δοκοῦσι πλουτίζειν, οὕτως ὁ ἀκρατὴς τοῖς μὲν ἄλλοις βλαβερὸς, ἑαυτῷ δ ̓ ὠφέλιμος, ἀλλὰ κακοῦργος μὲν τῶν ἄλλων, ἑαυτοῦ δὲ πολὺ και κουργότερος· εἴ γε κακουργότατόν ἐστι, μὴ μόνον τὸν οἶκον τὸν ἑαυτοῦ φθείρειν, ἀλλὰ καὶ τὸ σῶμα καὶ τὴν ψυχήν.” 2. Parse the words underlined. 3. In what Platonic Dialogues is the doctrine here put in the mouth of Socrates to be found, and with what differences? 1. Translate II. ST MARK'S GOSPEL. (α) Καὶ διαπεράσαντοσ τοῦ Ἰησοῦ ἐν τῷ πλοίῳ εἰσ τὸ πέραν πάλιν, συνήχθη ὄχλοσ πολὺσ ἐπ ̓ αὐτόν, καὶ ἦν παρὰ τὴν θάλασσαν. καὶ ἔρχεται εἰσ τῶν ἀρχισυναγώγων, ὀνόματι Ιάειροσ, καὶ ἰδὼν αὐτὸν πίπτει πρὸσ τοὺσ πόδασ αὐτοῦ, καὶ παρακαλεῖ αὐτὸν πολλά, λέγων ὅτι τὸ θυγάτριόν μου ἐσχάτωσ ἔχει, ἵνα ἐλθὼν ἐπιθῇσ τὰσ χεῖρασ αὐτῇ, ἵνα σωθῇ καὶ ζήσῃ. καὶ ἀπῆλθεν μετ ̓ αὐτοῦ, καὶ ἠκολούθει αὐτῷ ὄχλος πολύσ, καὶ συνέθλιβον αὐτόν. (1) ̓Απὸ δὲ τῆσ συκῆσ μάθετε τὴν παραβολήν. ὅταν αὐτῆσ ἤδη ὁ κλάδοσ ἁπαλὸς γένηται καὶ ἐκφύῃ τὰ φύλλα, γινώσκετε ὅτι ἐγγὺσ τὸ θέροσ ἐστίν. οὕτωσ καὶ ὑμεῖσ ὅταν ἴδητε ταῦτα γινόμενα, γινώσκετε ὅτι ἐγγύσ ἐστιν ἐπὶ θύραισ. ἀμὴν λέγω ὑμῖν ὅτι οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη μέχρισ οὗ ταῦτα πάντα γένηται. ὁ οὐρανὸσ καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρελεύσονται. Περὶ δὲ τῆσ ἡμέρασ ἐκείνης ἢ τῆσ ὥρασ οὐδεὶσ οἶδεν, οὐδὲ οἱ ἄγγελοι ἐν οὐρανῷ οὐδὲ ὁ υἱόσ, εἰ μὴ ὁ πατήρ. βλέπετε, ἀγρυπνεῖτε· οὐκ οἴδατε γὰρ πότε ὁ καιρόσ ἐστιν. 2. Point out unclassical idioms in the former passage. Translate III. UNSEEN PASSAGE. δωκέ μοι ἐκδείρας ἀσκὸν βοὸς ἐννεώροιο, Εννῆμαρ μὲν ὁμῶς πλέομεν νύκτας τε καὶ ἦμαρ, τῇ δεκάτῃ δ' ἤδη ἀνεφαίνετο πατρὶς ἄρουρα, καὶ δὴ πυρπολέοντας ἐλεύσσομεν ἐγγὺς ἐόντας. ἔνθ' ἐμὲ μὲν γλυκὺς ὕπνος ἐπήλυθε κεκμηώτα· αἰεὶ γὰρ πόδα νηὸς ἐνώμων, οὐδέ τῳ ἄλλῳ δῶχ ̓ ἑτάρων, ἵνα θᾶσσον ἱκοίμεθα πατρίδα γαϊαν. |