^■.AV* 1 i 4 * * < * < 
 
 >^;
 
 THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 LOS ANGELES 
 
 GIFT OF 
 
 Williaii Popper
 
 QUOTATIONS 
 
 IN THE 
 
 NEW TESTAMENT.
 
 QUOTATIONS 
 
 IX THE 
 
 NEW TESTAMENT 
 
 BY 
 
 CRAWFORD HOWELL TOY 
 
 PROFESSOR IN HARVARD UNIVERSITY 
 
 NEW YORK 
 CHARLES SCRIBNER'S SONS 
 
 1884
 
 Copyright, 1SS4, by 
 CHARLES SCRIBNER'S SONS. 
 
 JTrankltn ^rrss: 
 
 RAND, AVEKV, AND COMI-ANY, 
 BOSTON.
 
 B5 
 
 % 
 
 PREFACE. 
 
 No proof is needed of the value of the quotations in the New 
 Testament : it is obvious that they help us very greatly to understand 
 the material and the character of the New-Testament thought. They 
 furnish a connecting link between the two great religious creations of 
 the Hebrew race, Israelitism and Christianity. The Hebrew sacred 
 literature, representing the most important period of the old national 
 religious development, came to a close about 150 B.C., after running 
 its course of nearly seven centuries ; and two hundred years later 
 arose the Christian literature of the New Testament, embodying the 
 ideas of the new movement set on foot by Jesus of Nazareth. Old 
 Testament and New Testament, though substantially identical in their 
 religious conceptions, represent very different conditions of civiliza- 
 tion and culture ; they are separated from each other not only by 
 centuries of time, but also by great social and political changes. 
 Throughout these changes, however, the sacred volume of the nation, 
 the Old Testament, preserved its authority as divine revelation, and 
 supreme law of faith and life, for the Christian evangelists and apos- 
 tles, as well as for the Jewish rabbis. How, then, we naturally ask, do 
 the expounders of the new religious movement deal with the sacred 
 books of their nation, the writings of the ancient prophets and priests 
 and sages? What is their method of interpretation? how do they 
 understand the instructions, exhortations, and predictions of the past ? 
 
 9C5114
 
 vi PREFACE. 
 
 how do they fit the old order of things into the new? It is the 
 quotations that give us answers to these questions. Fortunately, 
 the New-Testament writers cite the Old Testament so freely, that we 
 can be at no loss to understand what view the leaders of the great 
 religious revolution took of their relation to their national past, and 
 what use they made of the religious material of its literature. There 
 are few books of the Old Covenant that are not quoted in the New, 
 and almost no line of thought in the former, whether theological, 
 ceremonial, or ethical, that is not appropriated by the latter, and 
 somehow woven into its own fabric of thought." 
 
 The literature of the subject is not inconsiderable, as may be seen 
 from the list of works given at the end of the Introduction. I have 
 made free use of the most important of these, and desire here to 
 acknowledge my obligations to them in general : where any thing 
 specific has been taken from an author, reference is made to him in 
 the immediate connection. 
 
 Many of these books contain valuable material ; but none of them 
 give what is needed by an increasingly large public, namely, a gen- 
 eral view of the texts, and a precise comparison of the quotation with 
 its original. Only a few go over the whole ground, and these are 
 based in part on defective biblical texts and unsound exegesis. The 
 aim of the present work is to discuss all the quotations in the New 
 Testament, from the Old Testament and from other sources, to give 
 
 ' The books not quoted or alluded to are Obadiah, Ezra, Xehemiah, Esther; 
 from the book of Kuth, one fact (David's genealogy, in Matt, i.) is taken, and 
 Chronicles was, perhaps, in part also authority for the genealogies ; there is 
 mention of an incident from the book of Jonah (Matt. xii. 40; Luke xi. 30), and 
 an allusion to Judges (in Ikb. xi.) ; and there are, perhaps, allusions to Lamen- 
 tations and Song of Songs. Of uncanonical books, there is one citation from 
 Enoch (in Jude), and some further use of its material (in Revelation), and an 
 apparent reference to Maccabees (in Heb. xi.).
 
 PREFACE. Vll 
 
 the original texts with English translation, and as exact an explana- 
 tion as possible of the various passages, so that the precise thought 
 of the Old Testament may be set alongside of the use made of it in 
 the New Testament, and the reader thus have all the material before 
 him, and be able to draw his own conclusions. Though I may not 
 always have given a satisfactory account of the relation between the 
 quotation and its original, or settled the questions respecting the 
 Hebrew and Greek texts, my object will have been gained if I shall 
 have succeeded in fairly stating the exegetical problems involved, 
 and pointing out the proper method of solution. 
 
 The material might be arranged in two ways : the theological or 
 hermeneutical principles might be stated, and illustrated by examples ; 
 or, the quotations might be discussed separately, one by one. The 
 former would make pleasanter reading ; but I have chosen the latter, 
 because it seemed necessary that the separate passages should be 
 examined, with the original texts, before the principles involved could 
 be understood. The texts are arranged, therefore, in the order in 
 which they occur in the English Authorized Version of the New Tes- 
 tament ; except that, when one Old-Testament passage is quoted 
 several times, all the quotations are treated together under the head 
 of the first-occurring text. The full indexes at the end of the book 
 will enable the reader to find not only any quoted passage, but also 
 all Scripture-passages referred to, and all Hebrew and Greek words 
 discussed. I have not thought it necessary to give statistical tables, 
 but these may easily be made out from the indexes. At some future 
 time I may be able to take up the first of the modes of treat- 
 ment above mentioned, and examine in detail the principles of the 
 quotations. 
 
 No honest student of the Bible can object to a careful and hon- 
 est sifting of its words, and no believer in God can fear that such a 
 procedure will do harm. In the following discussions I have spoken 
 plainly, yet never, I hope, irreverently. My aim has been to state
 
 viii PREFACE. 
 
 what I hold to be the exact truth ; and I ask, from those to whom 
 some of the views here presented may seem strange, a careful exami- 
 nation of the grounds on which they are based. I believe that the 
 ethical-religious power of the Bible will be increased by perfectly free, 
 fair-minded dealing, and by a precise knowledge of what it does or 
 does not say. .As its friends, we ought not to wish any thing else than 
 that it should be judged strictly on its own merits ; for to wish any 
 thing else is a confession of weakness. There is too much reason to 
 suppose that the belief which is so prevalent, in the mechanical infalli- 
 bility of the Bible, is seriously diminishing its legitimate influence over 
 the minds and the lives of men. 
 
 C. H. T.
 
 INTRODUCTION. 
 
 §1. FORMAL PRI^XIPLES OF NEW-TESTAMENT QUOTATION. 
 I. The Sources of the NEW-TESTAME^^^ Text. 
 
 I. The quotations in the New Testament, from the Old Testament, 
 are never made immediately from the Hebrew, but always from the 
 Greek or the Aramaic version. 
 
 In respect to their origin, they may be conveniently divided into 
 four classes : those which agree witli both the Hebrew and the Sep- 
 tuagint ; those which agree with the Septuagint against the Hebrew ; 
 those which agree with the Hebrew against the Septuagint ; and those 
 which agree with neither the Hebrew nor the Septuagint. 
 
 The second class, which is by far the largest, must be derived 
 from the Septuagint ; and the fourth, from the early Jewish Aramaic 
 version, or from the Septuagint, by free citation. But the first and 
 third cannot be supposed to come from the Hebrew, for two reasons : 
 first, the number and character of the cases in which the New-Tes- 
 tament writers depart from the Hebrew make it difficult to believe 
 that they had this text before them ; and, further, it is unlikely that 
 Hebrew, which was a dead language in their time, was known to any 
 of them except Paul, and his citations are almost uniformly from the 
 Greek. Where, then, freedom of quotation will not explain the New- 
 Testament deviations from the Septuagint, it is more natural to refer 
 the citations, not to the Hebrew, but to the only other popular 
 version of the Old Testament then in existence, — the Aramaic. 
 
 ix
 
 X INTRODUCTION. 
 
 In order to mnke these points clearer, let us look at the history 
 and character of the two versions. 
 
 2. The Septuagint. — When Paul began to write his Epistles, the 
 Septuagint had long been the Bible, the authorized version, of the 
 Jewish world. Begun in Alexandria about B.C. 275, and finished 
 about B.C. 130, it rapidly made its way in the Roman Empire, 
 where Greek was the language of general intercourse, and attained 
 a consideration hardly second to that in which the Hebrew text itself 
 was held. The Gentile Christians inherited this reverence from the 
 Jews ; and, four centuries after the beginning of our era, Augustine 
 thought it almost sacrilege that Jerome should undertake to super- 
 sede the Greek, and the Old Latin which was made from it, by a new 
 Latin version. It was not only among the Hellenistic or Greek- 
 speaking Jews that the Septuagint was held in higli esteem : it was 
 equally honored in Palestine, where, though Aramaic was the vernac- 
 ular, Greek was generally understood. The evangelists and apostles, 
 writing in Greek for a Greek-speaking public accustomed to the 
 Greek version, naturally cited the Scripture from this version ; there 
 are not many of the quotations in which the influence of the Septu- 
 agint is not evident. 
 
 But, supposing it probable that the New-Testament writers would 
 quote from the Septuagint, the question arises, how nearly we can 
 determine the Greek Old-Testament text of that time ; unless we 
 can fix this with some apprOvich to precision, a comparison between 
 it and the New Testament is not possible. The general answer to 
 this question is, that we know the Old-Testament text about as exactly 
 as we know that of the New Testament ; for each text the oldest 
 manuscripts belong to the same time, — the middle of the fourth 
 century. But between these and the period when the New Testa- 
 ment came into existence, lies a space of almost three hundred years, 
 during which the two original texts, Old-Testament and New-Testa- 
 ment, went their separate ways, each subject to its own processes of 
 corruption ; so that it is conceivable that the relation between quota- 
 tion and original should be markedly different in the first and fourth 
 centuries. In this interval of three centuries, changes may have 
 taken i>lace in the Septuagint, or in the New Testament, or in both ; 
 and the critical problem in our inquiry is, to restore in the two Testa- 
 ments, if possible, the texts of the first century.
 
 INTRODUCTION. XI 
 
 So far as the New Testament is concerned, we may accept the 
 critical results of the best modern editors, particularly Tischendorf 
 and Westcott and Hort, as giving in general the nearest approach 
 now possible to the original ; the most recent text, that of Westcott 
 and Hort, based mainly on the oldest manuscripts, may be regarded 
 as representing with substantial fairness the autographs of the authors 
 of the New Testament. 
 
 And so also it may be said of the Septuagint text as given in the 
 Vatican manuscript; that it is substantially identical with that of the 
 first century. What may have been the fortunes of the Greek Old 
 Testament from the moment of translation up to the middle of the 
 first century of our era, it would be hard to say, and we are not here 
 concerned to know ; we wish to determine in what form it lay before 
 the New-Testament writers. In order to reach the most satisfactory 
 conclusion on this point, we should have a critical edition of the 
 Septuagint, based on a thorough examination of all known manu- 
 scripts, versions, and quotations, — a work of enormous labor, for 
 which the material is not yet ready. Failing such an edition,' our 
 best guide is the Vatican manuscript (about A. D. 350), which 
 appears to have escaped the more extensive corruptions that befell 
 the Septuagint during the three centuries which followed the appear- 
 ance of the New Testament. Besides the ordinary errors of copyists 
 to which all manuscripts are subject, the Septuagint was exposed to 
 danger from two special sources, — the corrupting effect of Origen's 
 Hexapla, and the endeavor of Christian scribes to assimilate the 
 Greek Old Testament to the Hebrew of the Old Testament and to 
 the New Testament. 
 
 Origen, the father of biblical text-criticism, finding that the uni- 
 versally used Septuagint text of his time differed widely from the 
 Hebrew, conceived the idea of publishing a diglot edition of the Old 
 Testament which should enable the reader to control the Greek text 
 
 ' At the last moment I have seen a copy of Paul de Lagaide's edition, in which he 
 undertakes to give the text of Lucian (which he holds to be that used by Chrysostom), 
 after five manuscripts : d, Vatican 330, thirteenth century ; /, Coislinianus tertius, = 
 Holmes 82 ; //, Chisianus, R. vi. 3S, parchment, eleventh century ; /, Parisinus 6, = 
 Holmes iiS; in addition to which he sometimes refers to ;, Zittaviensis, = Holmes 44. 
 In his present publication he gives only the text, but announces an edition containing the 
 critical material. This, though a welcome addition to Septuagint text-literature, is only a 
 preliminary work, and, as the author remarks, can be properly used only in connection 
 with other similar works, such as the recension of Hesychius, which he purposes issuing.
 
 Xii rSTRODUCTlON. 
 
 bv means of the Hebrew. For this purpose he arranged, in six 
 parallel columns, the Hebrew in Hebrew characters, the Hebrew in 
 Greek characters, and the four Greek versions, Aquila. Symmachus, 
 the Septuagint, and Theodotion. But, while he allowed what the 
 Septuagint had over and above the Hebrew to remain, — though 
 marking such additions with an obelus, — he supplied, from the other 
 Greek versions, those portions of the Hebrew that were not found in 
 the Septuagint, marking them with asterisks to distinguish them from 
 the genuine Septuagint text ; and succeeding scribes, neglecting his 
 critical marks, confounded his additions with the genuine material, 
 and produced a corrupt Septuagint text which agreed with the 
 Hebrew far more than was the case in the true Greek text of the Old 
 Testament. 
 
 Further, there was a constant tendency, on the part of the Old- 
 Testament scribes, to bring their Greek text into accord with the 
 original biblical Hebrew and Greek, with which they naturally as- 
 sumed it should be identical. A similar harmonizing process has 
 gone on, as is well known, in the New-Testament manuscripts : when 
 one Gospel differs from another, the two are often made to agree, 
 usually by adding to the shorter account what it lacks of the longer. 
 In the same way the Old-Testament Greek manuscripts were filled 
 out and othenvise modified so as to bring them into agreement with 
 the Hebrew ; and passages quoted in the New Testament were assim- 
 ilated to the text of the latter. 
 
 The best illustration of these two classes of corruptions is afforded 
 by the Alexandrian manuscript (of the fifth century A. D.), which 
 carries the process of assimilation so far as to become practically 
 almost worthless for the criticism of the Hebrew text. Thus, to give 
 one striking example of the bold manner in which the harmonizing 
 copyists went to work : in Rom. xi., Paul quotes in verse 34 from 
 Isa. xl. 13, and in verse 35 from Job xli. 3 (Sept. xli. 2), departing 
 somewhat in the latter from the form of the Hebrew ; and the 
 Alexandrian manuscript, in order to maintain the New-Testament 
 sequence, adds the Job-quotation from Romans at the end of verse 
 14 in Isaiah (the same addition is found in the Sinaitic manuscript, 
 S' and S*). These cases of assimilation are so numerous in the 
 Alexandrian that we can never be sure, on its sole authority, that it is 
 giving the true Septuagint te.xt. The same thing is true of a number
 
 INTRODUCTION". xiii 
 
 of Other manuscripts which appear to belong to the same family as 
 the Alexandrian,' and the Sinaitic is not entirely free from this critical 
 taint. 
 
 We learn from Jerome (Preface to Chronicles), that in his day 
 the Septuagint edition of Hesychius was used in Alexandria and 
 Egypt; that of Lucian, from Constantinople to Antioch ; and in 
 Palestine, that of Origen's Hexapla published by Eusebius and Pam- 
 philus (about A. D. 320) : this last he regards as the correct text, 
 incorrupta et immaculata, while he identifies that of Lucian with the 
 corrupt prehexaplar Koti/77, or Greek Vulgate. If we could recover 
 Origen's text (which Jerome followed in his second revision of the 
 Latin Old Testament, and which purports to be given in several 
 Septuagint manuscripts), it would be a valuable instrument for the 
 textual cridcism of the Septuagint. But even then we should be 
 compelled to judge of the material accessible to us by the evidence 
 furnished by itself. We do not know what material Origen had, or 
 what method he pursued, in the selection of his text ; we can take 
 the Hexaplar readings only as part of the evidence before us, to be 
 judged on their own merits ; and our final appeal must be to the 
 testimony of the various Septuagint manuscripts themselves.^ 
 
 Among these, the Vatican appears to have the best claim to be 
 considered as giving a genuine Old-Testament Greek text.' It shows 
 no traces of having been conformed to the Hebrew of the Old Testa- 
 ment, or to the Greek of the New Testament. In a multitude of 
 cases where it differs from the Hebrew, its readings are commended 
 by their coherency and pertinency ; throughout the Old Testament 
 it is clear that the Egyptian translators had before them a Hebrew 
 text which was independent of that which the Masorites have given 
 us, so that the Vatican manuscript is often equivalent to an Alexan- 
 drian Hebrew manuscript of the third or second century B. C. It 
 has by no means escaped scribal corruption, nor did the translators 
 always understand their Hebrew original ; but in such cases we can 
 often detect the occasion and the extent of the error by comparison 
 
 ' For some valuable remarks on classes of Old-Testament Greek manuscripts, see the 
 preface to O. F. Fritzsche's edition of the Septuagint text of Judges: Zurich, 1S67. 
 
 * On the edition of Lucian, see the Prolegomena to Field's edition of the Hexapla. 
 
 3 The Vatican manuscript contains the whole of the Old Testament except Gen. 
 i.-xlvi. 28 ; Ps. cv. (cvi.) 27-cxxxvii. (cxxxviii.) 6 ; and Maccabees.
 
 Xiv INTUODUCTION. 
 
 with the Hebrew, and in general we shall be led to the conclusion 
 that the Vatican text bears all the marks of genuineness, and of 
 faithful, conscientious work on the part of the Alexandrian trans- 
 lators. 
 
 Thus the Vatican, representing the best Septuagint text of the 
 fourth century of our era, will therefore, in all probability, come near- 
 est to the text of the first century. It seems to have escaped the 
 manipulation of the harmonizers; and so far as ordinary scribal 
 errors are concerned, it is true of it, as of the New-Testament Vati- 
 can text, that no very important corruptions are likely to have crept 
 in during the three centuries that preceded it. As the New-Testa- 
 ment text may be to some extent controlled by the early versions 
 (Syriac and Latin), so the C'.reek text of the Old Testament may be 
 in part controlled by the Hebrew, by the other Greek versions, and 
 by the Old Latin. So that we shall not go far astray if we take tlie 
 Vatican manuscript as representing substantially the Septuagint of 
 the apostles and evangelists, and compare it with our best New- 
 Testament text, using, at the same time, all the critical material at 
 our disposal. 
 
 3. The Aramaic Version. — That an oral Aramaic version of the 
 Old Testament existed in Palestine in the first century of our era, is 
 almost certain. This is made very probable, in the first place, by the 
 lineruistic conditions of the time. The Palestinian Jews had ceased to 
 speak Hebrew, and had adopted Aramaic as their vernacular, at least 
 a hundred years before, and needed an Aramaic translation for their 
 synagogue-service and their daily life, as their Greek-speaking breth- 
 ren in Alexandria needed and produced a Greek translation. 
 
 F'urther, we should naturally be led to the same conclusion from the 
 history of the later written .Aramaic versions or targums. The line of 
 written targums begins with that of Onkelos on the Pentateuch, about 
 A. D. 150, after which comes Jonathan on the Prophets, about 250 
 A. 1).,' and then various paraphrases of the Hagiographa some time 
 later. These written versions suppose earlier oral translations out of 
 
 i 
 
 • These are the earliest dates : some critics (as Emanuel Dcutsch, article Targums, 
 in .'■"mith's liiblc Dictionary) hold that there is no trace of written targums before the end 
 of the third century ;. and Zunz's latest opmion seems to have been about the same as 
 
 this
 
 INTRODUCTIOX. XV 
 
 which they have sprung, just as the Mishna was the written recortl 
 of oral explanations of the Law which had been accumulating for 
 generations. We know from the Talmud, that such oral renderings 
 were given in the synagogues : after the scripture had been read in 
 the original, the interpreter (meturgeman or targumist) followed 
 with a translation into the vernacular.' Only the Pentateuch, the 
 Prophets, and the five Megilloth (Ruth, Lamentations, Esther, Song 
 of Songs, Ecclesiastes) appear to have been read regularly in the 
 synagogue ; but it may be considered probable that the remaining 
 books, particularly Psalms, Proverbs, Job, and Daniel, would be so 
 often referred to in synagogue-discourses, in the rabbinical schools, 
 and elsewhere, that a great part of their contents in the Aramaic 
 form would be familiar to many persons, and especially to students 
 of the Scripture. The synagogue-reading would be a constant source 
 of instruction, as is the case with the readings in the churches now ; 
 and in that day, when books were few, and people depended far 
 more than now on their memories, many a Scripture-passage would 
 be retained with verbal accuracy. We may suppose that proverbial 
 sayings and Messianic passages especially would be remembered ; 
 there would be scriptural household words then as now. Even a 
 writer well acquainted with the Septuagint would find the familiar 
 Aramaic form of many passages recurring to him ; and, if he were 
 writing in Greek, might often naturally take occasion to render his 
 
 Old-Testament quotation from Aramaic into Greek. This view 
 
 derives additional support from the fact that it furnishes an easy 
 explanation of not a few of the New-Testament quotations. The 
 supposition of an Aramaic version is probable in itself, and it gives 
 a clew to the understanding of phenomena in the quotations which 
 it would otherwise be hard to account for. The correspondence of 
 these complementary facts is a strong argument for the correctness 
 of the supposition. 
 
 I have spoken of this Aramaic version as an oral one. So far as 
 concerns its validity as a source of New-Testament quotations, it does 
 not matter whether the version was oral or written ; but this question 
 is of interest as connected with the history of Bible-translation, and 
 
 ' The references to the Talmud are given by Zunz, Gottesdienstliche Vortriige der 
 Juden, p. 8.
 
 Xvi IMRODTCTION. 
 
 a brief examination may be given it here. Zunz, who holds to the 
 existence of written targums before the beginning of our era, bases 
 his opinion on the general probability that the Palestinian Jews 
 would require vernacular translations of the Scriptures i^Gottcsdienst- 
 licJu Vortr'dge tier ^lu/en, pp. 5-10, 330 f.), and on the mention in 
 the Talmud, in the middle of the first century of our era, of a 
 targum on Job, whence might be inferred a still higher antiquity for 
 the first vernacular translations of the Law' (pp. 61, 62). Bohl 
 {Forschungen nach einer Volksbibel zur Zeit jf^csu, Wien, 1873 ; and 
 Die A.Tlichen Citate im N. Test., Wien, 1878) adopts and elabo- 
 rates Zunz's view, relying a good deal on the mention of the " Syrian 
 Bible " in the Septuagint appendix to Job. Calling to mind the great 
 consideration which the Septuagint enjoyed in the Jewish world, he 
 supposes that there was a complete Syrian Bible or Jewish-Aramaic 
 Targum, agreeing in the main with the Septuagint, and that from this 
 were drawn most of the New-Testament quotations. 
 
 Of these arguments, the only one of force is the first, — that the 
 Palestinian Jews would need a vernacular translation of the Scrip- 
 tures. But it would not thence follow that the translation must be 
 written. The Egyptian Jews, it is true, had committed their Greek 
 version to writing; but in Palestine the feeling against a written 
 foreign version was stronger. The Palestinians accepted the Septu- 
 agint as an accomplished fact made sacred by antiquity, but they 
 might be slow to adopt a vernacular written substitute for the Hebrew 
 
 original. ^Ve have the express testimony of the Talmud on this 
 
 point: all explanations or "targums," it is said, were to be oral 
 (yerus. McgillotJi, 4, i ) ; in the synagogue-service, the reader and 
 translator alternated, the former reading the Scripture by verses or 
 paragraphs, the latter rendering it into the vernacular (Zunz : Gotks- 
 dienstl. Vortr., p S). If this rule were sometimes violated, as Zunz 
 supposes, it could hardly have been to any important extent, and 
 
 versions so produced could hardly have been widely circulated. 
 
 In point of fact, the written targums of which we know were made 
 and introduced at a comparatively late period, and by slow degrees. 
 
 ' Zunz refers to Toscfta Sabb. cap. 14; Jcr. Sabb. c. id, i; Sabb. fol. 115"; Tr. 
 Sofcrim 5, 15, where it is said that Kabbi Gamaliel caused a Job-targum to be hidden. 
 Zunz also refers without discussion to the postscript to Job in the Septuagint, mentioned 
 below.
 
 INTRODUCTION. Xvii 
 
 The date of Onkelos is not fixed with certainty, but is probably not 
 earher than the micUlle of the second century of our era. Tliere 
 was then an interval of a hundred years before the appearance of the 
 next targum, that of Jonathan on the Prophets ; and a still longer 
 interval between this and the targums on the Hagiographa. The 
 tardiness that the Jews sliowed in accepting these much-needed 
 translations is certainly not favorable to the supposition that similar 
 written versions had been in use for two hundred years or more 
 before Onkelos. 
 
 The reference to the targum of Job {ycnts. SaM., i6, i) is of 
 too uncertain a character to found an argument on. Gamaliel, it is 
 said, standing on a piece of scaffolding on the sacred mount, had 
 this targum handed liim, and immediately ordered the workmen to 
 bury it under the wall. If this story could be accepted as chrono- 
 logically accurate, and an Aramaic version of Job were really in 
 existence in the time of Gamaliel I. (A. D. 35) or Gamaliel 11. 
 (A. D. 75), we could not thence infer that any large number of such 
 versions of Old-Testament books had then been made. We cannot 
 argue that a targum of a Hagiographic book, like Job, would prob- 
 ably be preceded by translations of the more important Law and 
 Prophets ; on the contrary, the Jewish feeling of the time makes 
 it more likely that an attempt to render the Scriptures into the 
 vernacular would begin with the least honored division of the Old 
 Testament, the Hagiographa. But the chronology of the Talmud 
 is not sufficiently exact to enable us to rely with confidence on this 
 statement. It is by no means certain which of the many Gamaliels 
 is here meant, nor that we have here an incident of the first century. 
 
 The curious postscript to Job in the Septuagint (Job xhi. 18 ff.) 
 reads as follows : "And it is written that he [Job] shall rise again 
 with those whom the Lord shall raise up. This man is interpreted 
 from the Syrian book as dwelling in the land of Ausitis, on the 
 borders of Idumea and Arabia," etc. What this " Syrian book " is, 
 it is hard to say. The expression "is interpreted" (ep/xT/i/cverat) 
 would certainly suggest a targum, which is literally an " interpreta- 
 tion." But, on the other hand, the whole passage (taken mostly 
 from Gen. xxxvi.) is in the style, not of Onkelos, but of the later 
 targums ; and it is doubtful whether it is a part of the genuine 
 Septuagint text.
 
 Xviii INTRODUCTION. 
 
 In the absence of more definite data, it seems safest to be guided 
 by the known Jewish fear of written vernacular translations as late as 
 the first century, and by the fiict that the first of the existent targums 
 does not appear till the second century, or later ; and to conclude 
 that the Aramaic versions known to the New-Testament writers were 
 altogether, or with very slight exceptions, oral. They seem, to judge 
 from the specimens given in the translations, to have been, for the 
 most part, literally fliithful to the Hebrew ; resembling, as we should 
 naturally expect, Onkelos rather than Jonathan. 
 
 4. To return now to the four classes of cases mentioned above : 
 in two of these, when the New Testament agrees with the Septuagint 
 against the Hebrew, and when it agrees with the Hebrew against the 
 Septuagint, the origin of the quotation may be considered to be 
 clear : in the former case, it comes from the Septuagint ; in the latter, 
 from the .Aramaic. So, also, where the New Testament, the Hebrew, 
 and the Septuagint are substantially identical, the quotation, for the 
 reasons already given, must be derived from the Greek rather than 
 from the Hebrew. 
 
 Where the three texts, Hebrew, Septuagint, and New-Testament, 
 all differ one from another, five explanations are possible : the New 
 Testament may represent a different Hebrew or a different Septuagint 
 text from ours, or an intentional or unintentional modification of our 
 Hebrew or of our Septuagint, or, finally, an Aramaic translation which 
 departed, for some reason, from the Hebrew independently of the 
 SejJtuagint. 
 
 All these possible explanations have to be kept in mind in dealing 
 with the fpiotations ; the third and fourth are the most probable. 
 
 .As to the .Aramaic translation, the Jewish reverence for the Scrip- 
 ture makes it unlikely that such a version would purposely vary from 
 the Hebrew text of the time. Variations might occur from a mis- 
 understanding of the meaning of the Hebrew, though such errors are 
 not likely to have been considerable ; or, the targumist may have had 
 a different Hebrew text from ours, which comes to the same thing as 
 the first of the explanations above mentioned ; or, what is more 
 likely, inaccuracy of remembrance, or a free mode of citation, might 
 produce a quotation differing from the Aramaic, and therefore from 
 the Hebrew. 
 
 Now, as has already been pointed out, it is not likely that the
 
 INTRODUCTION. xix 
 
 New-Testament writers used the Old-Testament Hebrew text at all : 
 even the Epistles of Paul show no trace of such use. Nor, suppos- 
 ing them to have used it, is it probable that the Hebrew text of that 
 time differed, to any important extent, from ours. The Masoretic 
 text dates from about the seventh century of our era, so that more 
 than five hundred years intervened between it and the New-Testa- 
 ment times. But during the whole of this interval there existed a 
 well-established text-tradition : the words and letters of the sacred 
 books were scrupulously and intelligently guarded (the fancy that the 
 Jews altered the text for dogmatic reasons has long since been aban- 
 doned), and the only source of corruption was scribal error, reduced 
 to a minimum. Yet scribal corruption is always possible ; and it is 
 conceivable that a New-Testament writer has preserved a true read- 
 ing of the Hebrew, current in his time, which the Masoretic text 
 exhibits in corrupt form. Whether this is so, must be decided from 
 the evidence in each particular case. 
 
 Substantially the same remark is to be made of the Greek text, — 
 the probabihty is, that in its best form, that of the Vatican manuscript, 
 it does not differ greatly from that of the writers of the New Testa- 
 ment. Considering the free manner of citing then common, we 
 shall be more inclined to refer differences between the New Testa- 
 ment and the Septuagint to the former than to the latter. 
 
 The New Testament furnishes abundant evidence of modification 
 of the Old-Testament text by its writers, sometimes unintentional, as 
 would be natural in quoting from memory ; sometimes intentional, 
 to bring out into prominence an idea supposed to be contained in 
 the original, or to obtain a form adapted to the purposes of the 
 discourse, — a freedom perfectly consistent with the desire and pur- 
 pose to be faithful to the original. 
 
 There are only a few of the New-Testament quotations which 
 may not be explained with reasonable probability in accordance with 
 the facts above stated. I think that an examination of all the mate- 
 rial will show that none of the citations are directly from the Hebrew, 
 though there are not many cases where the meaning of the original 
 is entirely missed or materially modified. ■
 
 XX INTRODUCTION. 
 
 II. Free M.\xxer of Citing. 
 
 The New-Testament writers allow themselves certain freedoms 
 with the Old-Testament text, in the way of abridgment, condensa- 
 tion, expansion, and combination of iliffcrent passages into one. 
 Examples of all these procedures will be found in the texts within 
 discussed. (See >[att. ii. 23 ; Luke i. 76 ; John xii. 40 ; Acts iii. 25, 
 vii. 32 ; Rom. ix. 25, 26, ^3' x- 6-S ; i Cor. xv. 45 ; Gal. iii. 8 ; 
 Heb. X. 37, 38.) 
 
 This method of citation results from several causes, — from the 
 habit of quoting from memory, a consequence of the rareness of 
 books ; from the fresh enthusiasm and earnestness of the writers, 
 and their relation to the Old Testament ; and from their hermeneu- 
 
 tical principles (on this point see below, § 2). Quotation from 
 
 memory was undoubtedly of not infrequent occurrence, and may 
 account for the slighter modifications of the New-Testament text, 
 such as the on)ission or insertion of conjunctions and prepositions, 
 the substitution of a synonym for a noun or verb, or even such an 
 alteration as an inversion of clauses. But no great emphasis is to be 
 laid on this consideration ; for so many of the quotations show 
 verbal agreement with the Septuagint, for example, that we must 
 suppose either that they were made from a written text, or. if not, 
 that the memory of the writers was very accurate. In general, it is 
 
 safe to seek for other sources of the modifications. The attitude 
 
 of the New-Testament writers towards the Scripture would account 
 for some of these text-changes. For them, it was the one thesaurus 
 of truth. They had almost no other books. The words of the Old 
 Testament had become a j^art of their mental fiirniture, and they 
 used them to a certain extent with the freedom with which they used 
 their own ideas. They would naturally throw in words, or give turns 
 to expressions, that would bring out the ideas they supposed to be 
 contained in the text.' This was the more natural from the peculiar 
 
 ' A fl.igrant example of this sort of citation in our own times is found in tlie turn 
 often Riven to i Thess. v. 22: "Abstain from all appearance of evil" (King James's 
 version) ; which, to bring out clearly the supposed meaning, is transformed into, " Abstain 
 from even the very appearance of evil." So the favorite passage (Hab. ii. 14), " The earth 
 shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea,"
 
 INTRODUCTION. XXl 
 
 ideas of interpretation which then prevailed, which allowed one to 
 bring out of the Scripture-text any meaning that the words could 
 
 possibly be made to bear. (See Matt. ii. 6; Heb. xii. 21.) In 
 
 such procedures, there is no intentional alteration of the sense of the 
 Scriptures : no trace of purpose to misstate the meaning of quota- 
 tions appears anywhere in the New Testament. Citations are made 
 in good faith, and with general accuracy, from the versions which 
 were familiar to the writers ; and the changes made were such as were 
 believed to bring out the meaning into stronger relief. 
 
 §2. HERMENEUTICAL PRINCIPLES. 
 
 I. The New-Testament writers, superior as they are to their con- 
 temporary countrymen in clearness and elevation of religious concep- 
 tion, in ethical precision, in the practical, effective side of teaching, 
 in enthusiasm, intensity, and impelling power, — in a word, in all the 
 content of the religious consciousness, — are yet, in the ordinary 
 processes of thinking, men of their time. As expounders of religion, 
 they belong to the whole world and to all time ; as logicians, they 
 belong to the first century. The essence of their writing is the 
 divine spirit of love and righteousness that filled their souls, the outer 
 shell is the intellectual form in which the spirit found expression in 
 words. Their comprehension of the deeper spirit of the Old-Testa- 
 ment thought is one thing : the logical method by which they sought 
 formally to extract it is quite another. As, without being Creeks, 
 they wrote in the Greek of the day, so (with the exception of Paul), 
 without being rabbinical, they thought in the rabbinical forms of the 
 day. Their Scripture exegesis is substantially that which we find 
 in the Talmud, — the same methods and principles, and, to some 
 extent, the same results. In addition to this, they are affected in a 
 special manner by their Messianic belief, that is, by the fact that for 
 them (as was not the case with the Jewish expounders of the Scrip- 
 ture) the Messiah had already appeared, and his earthly career was 
 known. We may consider briefly each of these points. 
 
 becomes, by emphasis, " The earth ... as tlic waters cover the face of the great and 
 mighty deep."
 
 XX ii INTRODUCTION. 
 
 2. The Rabbinical Exegesis. — This has been so often described 
 that it will be unnecessary here to do more than call attention to its 
 principal features and its grounds. These are not peculiar to the 
 Jews, but belong more or less to that whole period, certainly to all 
 circles that had not come under the influence of the more exact tend- 
 ency of Greek thought which had begun to develop itself in Alex- 
 andria. The Church father was at one, in this respect, with the 
 Talmudical tanna, or traditional teacher : their method was a part 
 
 of the intellectual culture of the limes. The basis on which this 
 
 exegesis rested was twofold, — profound reverence for the Scripture, 
 and an unhistorical, unscientific mode of studying it. The devout- 
 student of that day believed that the sacred oracles contained all 
 truth, and it was only a matter of patience to find in them all that it 
 concerned man to know. It was a feeling akin to that expressed 
 in the famous word by which, according to the legend, the Calif 
 Omar decided the fate of the books of the Alexandrian Library : " If 
 they contain what is in the Kuran, they are unnecessary ; if not, they 
 are injurious." Even to-day, in Austria, it is from the Talmud 
 (which gradually usurped the place of the Bible with one portion of 
 the Jews) that the youth among the sterner orthodox learn geog- 
 raphy, astronomy, law, and all science. In the first century, a similar 
 feeling led men to look to the Scripture for all important facts of life 
 and history. It was the Jews' strong conviction of the absolute 
 perfectness of the Law and the Prophets that led them to reject Jesus 
 of Nazareth when he claimed to be a teacher from God above the 
 Law. There could be nothing, they held, that God had not already 
 given them in his book. They felt themselves superior to the rest 
 of the world, in that they possessed a written revelation of the divine 
 will, which was to be a sufficient guide in all their beliefs and acts. 
 It would have been, for them, sacrilege to believe that there was any 
 thing good which the Scripture did not contain. And the Scripture 
 would have been a competent spiritual guide if they had pursued the 
 proper method of interpretation, if they had sought by established 
 rules of grammar and exegesis to discover their author's precise 
 meaning, if they had attended to the historical setting of the sacred 
 words. But they were far from pursuing any such method ; nor must 
 we blame them overmuch if they followed the principles of their 
 time, — it is what expositors have always done. There was then no
 
 INTRODUCTION. Xxiii 
 
 historical criticism or exegesis : these sciences were not born till 
 long afterwards. There was no recognized principle of interpretation 
 to check men in their endeavors to find in the Bible what they 
 wanted. There was no connected exposition : passages were inter- 
 preted as they happened to occur in discouise, and there was no 
 opportunity to work out a scientific hermeneutical system. Hence 
 there arose an arbitrary Scripture-exegesis, the necessary result of 
 reverence for the book uncontrolled by sound principles of interpre- 
 tation. The exegesis naturally took the two directions of literalness 
 and spiritualizing, which, though seemingly mutually contradictory, 
 are the necessary outcome of the rabbinical feeling. Reverence for 
 the Scripture emphasizes its letter ; but also, when a desired truth 
 does not offer itself from the letter, seeks to discover a hidden mean- 
 ing. On the one hand, each sentence, each word of Scripture, was 
 invested with an independent meaning, which it retained even when 
 wrested from its proper position in the discourse, and placed in other 
 surroundings ; on the other hand, each sentence or word became a 
 mysterious sign of such ideas as the devout but undirected imagina- 
 tion of the reader demanded. The wliole method of exegesis may 
 be summed up in the principle, that every sentence and every word 
 of the Scripture was credited with any meaning that it could possibly 
 be made to bear ; and the interpreter selected the literal or the 
 allegorical sense, or any other that suited his argum.ent. For exam- 
 ples in the Talmud, see Berakoth 4*^ (Michael, Uan. ix. 21), 5 "^ (Ps. 
 xvii. 14), 6*' (Eccles. xii. 13), 14'', 15" (Ps. xxvi. 6; compare, by 
 way of contrast. Matt. xi. 29); in the New Testament, i Cor. xiv. 21 ; 
 Gal. iii. 16, iv. 22-26. The New-Testament method is the same in 
 general as that of the Talmud, only far more cautious and reserved, 
 a result that is due to the greater dignity and living power of its 
 subject-matter. 
 
 3. Influence of the Messianic Idea. — The earliest Jewish litera- 
 ature of the Christian period — for example, the targum of Onkelos 
 (r. A. D. 150) —- contains M essianic interpretation of the Old Testa- 
 
 ment. This had begun, as far as we can judge from the remains of 
 the pre-Christian literature, in the second century B. C. The pro- 
 phetic promises of a glorious future for Israel, finding no literal 
 fulfilment, were deferred and re-stated from time to time by the 
 expounders. The Book of Daniel {c. B.C. 164) transforms the
 
 XXIV INTRODUCTION. 
 
 seventy years of Jeremiah (Jer. xxix. lo) into seventy year-weeks, 
 four hundred and ninety years (Dan. ix. 2, 24), witli the expectation 
 that the period is to end during that generation (Dan. ix. 27, xii. 11), 
 but without mention of a personal Messiah (the " one hke a son of 
 man," vii. 13. 14, seems, from verse 27, to be the nation Israel, 
 or, rather, the faithful part of it). In the Sibylline Oracles, however, 
 and in Enoch (r. B.C. 130) the personal conception of the Deliv- 
 erer is found distinctly stated : it was a revival of the predictions 
 of Isaiah and Micah respecting a king who was to conquer the 
 Gentiles, and reign over the purified and glorified Israel. These 
 books make no references to Old-Testament passages ; but in the 
 schools, where discussions of Scripture-texts formed a part of the 
 course of instruction, a system of Messianic interpretation would 
 naturally spring up, and of this we have the results in thetargums 
 and the Talmud. The general principle of interpretation seems to 
 have been, that every Old-Testament reference to a lofty future for 
 Israel was to be regarded as a prediction of the Messianic time ; and 
 every mention of a personal head of the re-established nation, as a 
 prediction of the Messiah. In general, the rabbinical teaching con- 
 cerning the Messiah was, that no one knew the day of his coming, 
 that this day should be preceded by wars, that the Messiah should 
 suffer, and that all the Gentiles should be brought under the Law. 
 For the talmudical references, see the " Horns Hebraicaj et Talmud- 
 icae" of Lightfoot and Schottgen ; Buxtorfs Lexicon Chaldaicum, s. v. 
 muro; Barclay's "The Talmud;" Schuhl's "Sentences du Talmud." 
 In the case of the New-Testament writers, who held the general 
 Messianic views of their time, the Messianic quotation was stimulated 
 by the fact that they had before them the Messiah's life. All the 
 important events of this life, they believed, were predicted in the 
 Scripture, and they were not left merely to surmise that such and 
 such passages were of Messianic import ; knowing the events of the 
 Christ's earthly career, they could compare them with the Old I'esta- 
 ment, and find the anticipation of them in the Proi)hets. His com- 
 ing was synonymous with the foretold redemption of Israel, his work 
 was the essence of the Old-Testament thought. Besides the predic- 
 tions of a kingly leader, all those passages that describe the sufferings 
 of God's saints, those that contain names and expressions connected 
 with the life of Jesus Christ, all that in any way recalled the experi-
 
 INTRODUCTION. XXV 
 
 ences or the words of the Master, would naturally be regarded as 
 prophetic delineations of him and his work. The current system of 
 Scripture-interpretation favored such a use of the Old-Testament 
 material. There was no attempt to fix the historical sense of the 
 Bible with precision. I'he deeper the reverence for the departed 
 Lord and for the divine word, the greater the disposition to find him 
 everywhere. Any thing else would have been unnatural for that time 
 and for those men. 
 
 4. It is obvious that we must distinguish between the biblical 
 interpretation of the evangelists and apostles, and their authority as 
 historians and teachers of ethics and religion. Paul's expositions of 
 justification by faith (Rom. i.-viii.), of love as the essence of reli- 
 gion (i Cor. xiii.), and of Christian liberty (Gal. v.), are not less 
 admirable because he does not write the Greek of 1 Iiucydides, or 
 because he did not ki>ow the Copernican system, or because his 
 exegesis is not conformed to scientific rules. Interpretation is as 
 really a human and a modern science as astronomy or chemistry ; and 
 to demand of the New-Testament writers that they shall practise the 
 historical methods of our day is to wish to tear them from their sur- 
 roundings, and strip them of their human naturalness. It is an equal 
 injustice to undervalue their religious power because of their igno- 
 rance of scientific methods, or to ascribe to them scientific knowledge 
 because of the reverence we feel for them as religious teachers. We 
 must accept the local setting of their teaching as a part of their 
 human shape ; and be content to take the spiritual essence of 
 their thought, undisturbed by the peculiar forms which it received 
 from the times. Here we are dealing with them only as interpreters 
 of the Old Testament ; and the only question to be answered is, how 
 far they have given the sense of the passages they cite. 
 
 The meaning of the Old Testament can be discovered only by the 
 application of the rules of sound interpretation. The true reading 
 of the Hebrew text must be fixed by the principles of Old-Testament 
 textual criticism ; the significations of the Hebrew words must be 
 determined by the facts of Hebrew lexicography ; for the translation, 
 we must have recourse to Hebrew grammar ; and for the sense, we 
 must depend on the science of Old-Testament exegesis, whose prin- 
 ciples are derived from the study of the Old-Testament text. These 
 principles are sufficiently well-known and clear to enable us, in most
 
 XXVI INTRODUCTION. 
 
 cases, to determine the meaning of the Hebrew with reasonable 
 certainty. The Old Testament is to be made its own interpreter. 
 The Messianic passages, for example, that is, those which relate to 
 the hope of Israel's coming deliverance and blessedness, will always 
 bear on their face not only their Messianic character, but also the 
 particular nature and the extent of their Messianic expectation. 
 Whether the promised glory is to be national or individual, political 
 or religious or both, whether it is to be effected by a political mon- 
 arch or in some other way, whether it is to occur in a short time 
 or only after a long ])eriod, is determinable from the context with 
 little less than certainty. The prophet, seer, or psalmist writes with 
 no vagueness : he has in mind a definite picture, and describes it in 
 clear words. There is no room, in the Old-Testament thought, for a 
 double sense : such a thing is out of keeping with the tone of the 
 predictions, even in the case of the Daniel-apocalypse, where, with 
 all the symbolic material and allusional expressions, the main mean- 
 ing is simple and clear. The hopes for their people that the prophets 
 founded on their faith in God, and on their conception of the situa- 
 tion and needs of the nation, were quite definite. They meant to 
 say, and they did distinctly say, one thing ; and what that was, we may 
 discover, and compare with it the New-Testament interpretation. 
 
 In considering the New Testament dealing with the Old Testa- 
 ment, we must distinguish between the spiritual thought and hopes 
 of the prophets, and the local national form in which they were 
 clothed. In point of fact, the prophets announced the complete 
 restoration of the Israelitish nationality, with political power and 
 glory, with religious leadership and general pre-eminence over the 
 other nations. The idea of religious re-creation was always promi- 
 nent, but it was never dissociated from the expectation of political 
 regeneration. The nation was to be exemplary in obedience to the 
 divine law ; and by its enlightenment, its holiness, and its suffering, 
 was to lead foreign nations to the truth, and be their recognized 
 head. Now, politically, all these hopes were cruelly disappointed : 
 the Israelitish nation went steadily down (with one brief stay, in the 
 Maccabean period) till its extinction by the Romans. But the other 
 side of the prophetic expectation was fulfilled in a ver)' remarkable 
 manner. Israel did become, through Jesus and Christianity, the 
 religious teacher of the world ; not in the way the prophets looked
 
 INTRODUCTION. X.vvii 
 
 for, but still in a very real way. Moreover, this religious victory was 
 a direct result of the religious principles announced by the prophets. 
 It was no accident that Christianity was tlie daughter of Judaism ; 
 the deeper inner life of Israel ran its course according to a definite 
 law, and flowered out into Christianity by the very principle of its 
 being. History offers no grander picture than the religious life of 
 Israel : the prophets, for four centuries or more, pouring out their 
 souls in passionate longing for the ideal State, upbraiding, encoura- 
 ging, denouncing, urging, dragging the nation with unflagging enthu- 
 siasm and hopefulness towards a splendid future, in which political 
 supremacy went hand in hand with ethical-religious purity ; the slow 
 but sure vanishing of the people's political life as the centuries 
 passed ; and finally, when the situation seemed hopeless, Christianity 
 starting into life, the embodiment of the prophets' religious longing, 
 the realization, on a scale of which they had not dreamed, of the 
 best t^iat they had announced for their own people and for all the 
 world. This is a harmony far more wonderful than the mechan- 
 ical fulfilment of predictions respecting the life of the Messiah. The 
 great miracle is Jesus himself as the fulfilment of the essential 
 prophetic thought, not that this or that event of his life should have 
 been literally predicted. Christianity is the complement and con- 
 summation of the old Israelitism : this is the most striking fact that 
 comes out from the comparison between the Old Testament and the 
 
 New. This fulfilment is brought out in the New Testament, 
 
 though in most cases by, or in connection with, a method of inter- 
 pretation that cannot be called legitimate. The natural, historical 
 interpretation seeming to them not to yield satisfactory results, the 
 New-Testament writers spiritualize ; but faulty exegesis is no great 
 matter alongside of the power of their theme, and the inspiration 
 of their pure and strong spiritual thought. 
 
 We must judge the New-Testament writers by the strictest rules 
 of grammatical and historical exposition. Nor can we pursue any 
 other method with the Scriptural citations of him whose words are 
 most sacred, — Jesus himself, the essence of whose life and utter- 
 ances is truth. He who seized on the spiritual germ of the Old- 
 Testament thought, and gave it living energy, who touched the core 
 of man's religious life, whose teaching was the pure reflection of his 
 sustained communion with God, — does he also follow the hermeneu-
 
 XXViii INTRODUCTION. 
 
 tical principles and share the hermeneutical opinions of his day? It 
 is a question that can be answered only by an examination of his 
 references to the Old Testament, in so far as we may suppose that he 
 is correctly reported in the Gospels.' We must compare them with 
 the original passages interpreted according to what we hold to be 
 the best canons of hermeneutical science. The comparison must be 
 made with all caution, humility, and reverence ; but the science of 
 hermeneutics must be the final authority, even if it should seem to us 
 to come in conflict with him. To take any other position, out of 
 reverence for his person, would be to deny his spirit, and forget his 
 teaching ; to assume his interpretation of the Old Testament to be 
 final authority, is to assume that which can be proved only by investi- 
 gation. The Bible itself nowhere teaches that a holy man, sent with 
 a message from God, or a son of God, the embodiment of the divine, 
 would be lifted above the ordinary conditions of human life. It must 
 not be forgotten, that we are dealing with the visible phenomena of 
 the Master's human life, not with the mystery of his personality. 
 The physical, social, and intellectual conditions of the life of Jesus 
 were those of the first century of our era, in Palestine. Because he 
 lived then and there, he spoke Aramaic instead of Hebrew or Greek, 
 he grew up in a certain intellectual atmospliere, he adopted a certain 
 mode of life, his teaching assumed a certain outward shape, he 
 attacked certain vices, he gathered about him a certain circle of 
 friends and disciples. As an individual man, he had of necessity a 
 definite, restricted intellectual outfit and outlook ; and these could be 
 only those of his day and generation. To think of him as acquainted 
 with modern science, or rather with perfect science, is to destroy his 
 human individuality, and go in the teeth of the record. If he did 
 not know the day of consummation (Matt. xxiv. 36), why should he 
 be supposed to know the science of the criticism of the Old Testa- 
 
 ' In some cases, his words appear to have been added to and colored bj- the oral 
 tradition. To mention one examjile: a comiiarison between Matt. xii. 39, 40, and Luke 
 xi. 29, 30, makes it probable that Jesus himself said only that Jonah was a sign to the 
 Ninevites by his preaching ; and the tradition added the parallel between the prophet's 
 three days' stay in the fish's belly, and the abode of the Son of man for the same period 
 in the heart of the earth. .'>uch expansions of his words may often have been made 
 unconsciously ; we must judge in each case whether it is probable tliat this process of 
 coloring has taken place.
 
 INTRODUCTION. XXIX 
 
 ment, which began to exist centuries after his death ? As teacher 
 of spiritual truth, sent from God and full of God, he is universal : 
 as logician and critic, he belongs to his own times. We may safely 
 appeal to him for support when we say that true reverence for his 
 person and teaching is not incompatible with the most thorough and 
 independent investigation of his words. His own test of discipleship 
 is oneness of spirit with him, not formal recognition and laudation 
 (Matt. vii. 2 1 ). If the question were of the date and authorship 
 of a psalm (Matt. xxii. 43), can we doubt that he would say. Follow 
 the teaching of sound science, and not the Jewish tradition ? 
 
 As to the critical opinions of the New-Testament writers, there 
 is no reason to doubt that they were those of the Jews of the time 
 (nearly what is now known as the Christian traditional view). Ac- 
 cording to the Talmud,' the Pentateuch was written by Moses (except 
 the eight last verses, which were added by Joshua); the books of 
 Joshua, Isaiah, Jeremiah, Ezekiel, the twelve Minor Prophets, Daniel, 
 Ezra, Nehemiah, by the men whose names they bear (except that 
 the five last verses of Joshua were added by Eleazar and Phinehas) ; 
 Samuel, by Samuel, Gad, and Nathan ; the Psalms, by David, Adam, 
 Melchizedek, Abraham, Moses, Heman, Jeduthun, Asaph, and the 
 three sons of Korah ; Proverbs, Song of Songs, Ecclesiastes, by 
 Solomon ; Ruth, by Samuel ; Lamentations, by Jeremiah ; Esther, 
 by the men of the Great Synagogue ; Chronicles, by Ezra. This, in 
 general, was doubtless the received opinion in the first century,^ and 
 must have been held by the New-Testament writers. Nobody then 
 doubted that Moses wrote the Pentateuch, and David the psalms 
 which are ascribed to him in the titles ; it had not occurred to any 
 
 man to examine such questions. We have no occasion, however, 
 
 to take this critical view into consideration here ; for, in the first 
 place, the New-Testament textual and hermeneutical manner of 
 dealing with the Old Testament (with which alone we are here con- 
 cerned) is not materially affected by questions of date and author- 
 ship J and, in the second place, if the New-Testament writers hold 
 
 ' Baba Bathra 14'', Makkoth 11", Menahoth 30". 
 
 * There were discussions in the schools, throughout the first century, as to the 
 canonicity of certain books, especially Song of Songs and Ecclesiastes ; but this does 
 not seem to have affected the question of authorship.
 
 XXX INTRODUCTION. 
 
 the traditional critical opinions of their time, and if these opinions 
 should not agree with the results of scientific inquiry, their credit and 
 authority as religious teachers is no way thereby impugned : we must 
 take their critical method, as we take their exegetical, as the local 
 framework of their real thouglit. It was clearly not their purpose to 
 teach either exegesis or criticism. 
 
 5. Formulas of .Quotation. — A tabulation and discussion of the 
 formulas by which the quotations are introduced would be useful if 
 it should throw special light on the estimation in wliich the New-Tes- 
 tament writers held the Hebrew Scriptures, and the use they made 
 of them. But this is not the case. We know, from the general tone 
 of the New Testament, that it regards the Old Testament, as all Jews 
 then did, as the revealed and inspired word of God, and clothed with 
 his authority. We know that the New Testament accepts the current 
 opinion of the time as to the authorship of the various Hebrew 
 books. On these points we get no new light from a detailed examin- 
 ation of the formulas. We get as little light on the question, 
 
 whether the Old-Testament passages are cited as direct predictions, 
 or authoritative divine utterances, respecting the persons, events, 
 rules, or propositions, in connection with which they are quoted; or 
 whether these last are regarded only as illustrations of the Old-Testa- 
 ment word. This question must be decided from the context in 
 every case ; and it is not till we have settled it from general consid- 
 erations that we can determine definitely what the significance of the 
 formula is. Thus, the apparently simple expression, " that it might 
 be fulfilled," in Matt. i. 22, has been variously understood. Palfrey 
 {yudaism and Christianity^ holds that it indicates only an applica- 
 tion, by the Evangelist, of Isaiah's words, to an event different from 
 that of which the prophet used them; Alford {Greek Testament) 
 thinks it beyond doubt that the expression denotes, in the mind of 
 the Evangelist, a direct and literal prediction by Isaiah ; in the opin- 
 ion of Turpie {The New -Testament View of the 0/d), what is in- 
 volved is " a certain connection between this last-mentioned matter 
 and that mentioned before." 
 
 It seems impossible to lay down any universal rule for the mean- 
 ing of the formulas. Surenhusius' attempt to find for each New- 
 Testament formula a corresponding Talmudical, and to assign a 
 definite significance to each, is generally admitted to be unsuccessful ;
 
 INTRODUCTION. XXxi 
 
 his precise rabbinical definitions are not warranted by the facts, and, 
 if they were, it would be unsafe to assume that the New Testament 
 everywhere employs the scientific expressions of the schools. Pal- 
 frey endeavors to show,' from classic, Syriac, and Jewish writings, 
 that the common practice of that time was to cite as fulfilment what 
 was regarded as only illustration. If this could be shown for the 
 Talmud, it might help us to form a canon of interpretation for the 
 New Testament. But the same uncertainty exists in the (juotations 
 of the Talmud as in those of the New Testament. We cannot 
 transfer our feeling to those times, and say, that, because we should 
 have cited a later fact merely as an illustration of the principle con- 
 tained in an earlier, therefore this was the procedure of Jews of the 
 four or five first centuries. On the contrary, it may well be that they 
 looked on many things in the Scripture as predictions that we should 
 treat differently. 
 
 It may be regarded as probable, that the New-Testament concep- 
 tion of the relation of the quotation to its original is the current 
 Jewish one of the day, and muct be gathered from a wide reading of 
 the literature ; we must be guided by sympathy with the feeling of the 
 writers, rather than by definitions that we may attach to the formulas. 
 The choice of a particular formula in the New Testament is deter- 
 mined, not according to any rigorous system of scientific use, but 
 by the natural proprieties of the discourse. The differences between 
 various expressions, such as, " that it might be fulfilled," " thus it is 
 written," " this is he that was spoken of by the prophet," " the Scrip- 
 ture says," will be found to be rather rhetorical than logical ; and the 
 tone of the passage will commonly enable us to determine whether 
 or not the Old-Testament word is cited as a prediction. 
 
 Those who wish to examine the formulas in detail are referred to 
 the works of Surenhusius, Davidson, and Turpie, mentioned below 
 in the list of books : Turpie gives the statistics at wearisome length, 
 Surenhusius cites the Talmudical parallels, and Davidson makes some 
 judicious remarks on the classification of formulas. 
 
 ' See his learned and attractive discussions in his " Lowell Lectures on the Evi- 
 dences of Christianity," vol. li. ; and his " Relation between Judaism and Christianity,"
 
 Xxxii INTUODrCTIOX. 
 
 §3. CHARACTERS OF THE QUOTATIONS IX THE SEVERAL 
 NEW-TESTAMENT BOOKS. 
 
 While the whole body of New-Testament quotations has certain 
 general characteristics, such as are above described (§§ i, 2), each 
 book shows peculiarities in its citations, depending on its subject- 
 matter (whether narration, argument, or exhortation), the style and 
 aim of the author (whether these lead him to cite literally or freely), 
 and his linguistic relations (whether he cites the Greek or the Ara- 
 maic version). These will appear in the examination of the various 
 passages, but may here be briefly named and classified. The books 
 divide themselves naturally into the following groups : the Gospels ; 
 the Acts ; the Epistles of Paul ; the Catholic and Pastoral Epistles ; 
 the Apocalypse. 
 
 The Gospels. — The quotations by the Evangelists themselves, 
 relating to the life of Christ, are all from the Prophets and Psalms, 
 except Luke ii 23, 24, from Exod. xiii. 2 ; Lev. xii. 8 (offering of 
 doves on the birth of a child); and perhaps Jno. xix. 36, from Exod. 
 xii. 46 ("a bone of him shall not be broken "). The citations from 
 the Law, with the above exceptions, are in the course of legal and 
 ethical discussions by Jesus ; and the mass of his quotations also are 
 from the Prophets and Psalms. 
 
 This fact, in contrast with Paul's appeals to the Pentateuch (see 
 below), may be taken to indicate ' that the Evangelists represent the 
 popular, or unlearned, conception of the Messiah, as he was held to 
 be portrayed in the Prophets and Psalms. The events of his life 
 which are considered to correspond to Old-Testament passages are 
 simply marked as proof that he was the fulfilment of the Messianic 
 predictions. The Evangelists (with a partial exception in the case 
 of John) are purely biographers, not trained in rabbinical methods 
 of reasoning, and only concerned to note witli objective simplicity 
 the facts in the Messiah's career. The following table will show their 
 relations to one another in respect to the material of quotation : — 
 
 Peculiar to Matthew : i. 23, ii. 6, ii. 15, ii. 18, ii. 23, iv. 15, 16, viii. 17, ix. 13 
 
 (and xii. 7), xii. 18-21, xiii. 35, xvi. 27, xviii. 16, xxi. 16, xxvii. 9, 10 .15 
 Peculiar to Mark : ix. 48 '
 
 INTRODUCTION. XXXiii 
 
 Peculiar to Luke: i. 17, ii. 23, ii. 24, iv. iS, 19, xxii. 37, xxiii. 46 . . .6 
 Peculiar to John: ii. 17, vi. 31, vi. 45, vii. 38, viii. 17, x. 34, xii. 38, xiii. 18, 
 
 XV. 25, xix. 24, xix. 36, xix. 37 12 
 
 Peculiar to Matthew and Mark: xiii. 14, 15 (iv. 12), xv. 4 (vii. 10), xv. 8, 9 
 
 (vii. 6, 7), xix. 4 (x. 6), xix. 5 (x. 7, S), xix. 7 (x. 4), xxi. 42 (xii. 10, 11), 
 
 xxii. 32 (xii. 26), xxvi. 31 (xiv. 27), xxvi. 38 (xiv. 34), xxvii. 46 (xv. 34) . 11 
 Peculiar to Matthew and Luke: iv. 4 (iv. 4), iv. 6 (iv. 10, 11), iv. 7 (iv. 12), 
 
 iv. ID (iv. 8) 4 
 
 Peculiar to ^^atthew and John: xxi. 5 (xii. 14, 15), xxvii. 35 (xix. 24) . .2 
 Peculiar to Matthew, Mark, and Luke: xi. lo (i. 2; i. 17, and vii. 27), xv. 4, 
 
 and xix. 18, 19 (vii. 10, and -x. 19; xviii. 20) [two quotations], xix. 19, 
 
 and xxii. 39 (xii. 31; x. 27), xxi. 13 (xi. 17; xix. 46) [two quotations], 
 
 xxi. 23 (^'i- 2; -xx. 9), xxi. 42 (xii. 10, 11 ; xx. 17), xxii. 24 (xii. 19; 
 
 XX. 28), xxii. 27 (x'i- 29, 30; x. 27), .xxii. 44 (xii. 36; .xx. 42, 43), xxiv. 
 
 (xiii. ; xvii., xxi.) . . . II 
 
 Common to Matthew, Mark, Luke, and John: iii. 3 (i. 3; iii. 4-6; i. 23), 
 
 xiii. 14, 15 (iv. 12; viii. 10; xii. 40), xxi. 9, and xxiii. 38 (xi. 9; xix. 38; 
 
 xii- 13) ' • • 3 
 
 T/i(^ Synoptics, as appears from the table, are to be put by them- 
 selves into a sub-grouj) ; they are nearer to one another, in their 
 material of quotations, than any one of them is to John. They 
 further differ from the Fourth Gospel in the literalness of their cita- 
 tions. The resemblance in material between Matthew and Mark, 
 again, is greater than that between them and Luke. The relations of 
 the Synoptics to the versions are various (see below, under each). 
 
 Matthew cites generally, possibly always, from an Aramaic ver- 
 sion. The passages in which he is identical with the Septuagint are 
 mostly of so simple a character that the Aramaic may easily have 
 agreed with the latter (see Matt. iv. 4, iv. 6, xxi. 9, 13, 16, 42); in 
 some cases, as Matt. xiii. 14, 15, this is less likely, though not impos- 
 sible. Supposing an original Aramaic Matthew, its citations would 
 appear in our present Gospel as translations from Aramaic into 
 Greek ; but then, we are not sure of the extent of the original Mat- 
 thew, nor is it unlikely that the Greek translator would sometimes 
 
 adopt the Septuagint form of a citation. Of the quotations 
 
 proper in this Gospel, about ten, or one-fourth of the whole, are made 
 by the Evangelist himself; the rest belong to Jesus, except three, of 
 which two are made by th© Jews, and one by John the Baptist. 
 The citations of the Evangelist (i. 23, ii. 15, ii. 18, ii. 23, iv. 15, 16, 
 viii. 17, xii. 18-21, xiii. 35, xxi. 5, xxvii. 9, 10) are all intended to
 
 XXXiv INTUODLCTION. 
 
 prove the Messialisliip of Jesus, and they are all characterized by a 
 mechanical litcralness, especially those that are peculiar to him : he 
 alone finds in the Old Testament the birth from a virgin, the return 
 from Egypt, the lamentation over the Bethlehem children, the refer- 
 ence to the abode of Jesus in Nazareth and his preaching in Galilee, 
 his bearing of men's bodily diseases, his desire to avoid popular 
 disturbances, his habit of teaching by parables, and the purchase of 
 the potter's field ; in all these cases he passes over the broad spirit- 
 ual meaning of the Old Testament, in order to seize on some local, 
 unimportant point of connection which he supposes to exist between 
 the Scripture and the life of the Christ. His naively mechanical 
 method of citation stands in striking contrast with the profound 
 spirituality of Jesus' own treatment of the Jewish Scriptures. See 
 especially the opening section, chapters i., ii., though the examples 
 are by no means confined to this section, but are found throughout 
 the book. 
 
 Mark himself cites only two texts (i. 2, 3), both relating to John 
 the Baptist, of which the first is quoted in Matthew by Jesus, and the 
 second by John. He thus prefers to exhibit simply the life of Jesus, 
 his acts and words, without specially pointing out his Messianic char- 
 acter. Mark's citations often agree with those of Matthew ; though 
 he is, as a rule, freer, less literal tlian the latter. In one case (i. 2) 
 he seems to follow an Aramaic version, and may possibly have done 
 so in others ; but he generally cites from the Septuagint. 
 
 Li4ke decidedly follows the Septuagint, yet appears in several pas- 
 sages (i. 17, iv. 8, vii. 27, xxii. 37, xxiii. 46), to be influenced by the 
 Aramaic, guided, probably, in such cases, by a traditional form of 
 the quoted text. The short passages above mentioned may have 
 come to Luke from Palestinian sources, and fixed in an Aramaic 
 form which he rendered into Greek, while for the most part he took 
 
 his material directly from the Septuagint. He himself makes only 
 
 three direct references to the Old Testament ; two in explanation of 
 the consecration-offering (ii. 23, 24), and one respecting John the 
 Baptist (iii. 4-6). Like Mark, and unlike Matthew, he is not a Messi- 
 anic commentator. He holds himself less strictly to the original 
 
 than tlie other Synoptics, allowing himself sometimes considerable 
 freedom in citation (see i. 17, and perhaps iv. 18, 19); he is less of a 
 chronicler, and more of an historian, with effort at literary form.
 
 INTRODUCTION. XXXV 
 
 Of the quotations peculiar to liim, two (i. 17, comparison between 
 John and Elijah, by the Angel Gabriel ; and ii. 23, 24, consecration- 
 offering) may be set down to his desire for historical fulness ; one 
 (iv. 1 8, 19, Jesus' mission to the i)oor and distressed), to his purpose 
 to bring out the humanitarian side of the work of the Christ ; one 
 (xxiii. 46, "Father, into thy hands I commit my spirit") presents 
 the last moment of Jesus in a calmer, more trustful aspect, in con- 
 trast with the cry of anguish found in Matthew and Mark ; and one 
 (xxii. 37, "he was reckoned with transgressors") offers nothing 
 special. Occasionally, as in iii. 4-6, he is much fuller than the other 
 Synoptics. 
 
 jTohn stands apart from the other Evangelists in materials and 
 manner of citation. He has only two quotations in common with 
 
 Matthew alone, and three in common with all the Synoptics. 
 
 He deals very freely with the Old-Testament (Septuagint) text (see 
 ii. 17, vi. 45, vii. t,^, xiii. 18, xix. 36) ; concerned only with the 
 
 substance, he is not careful of verbal exactness. At the same 
 
 time he resembles Matthew in his anxiety to find literal parallels 
 between the Old Testament and the life of Jesus, though he goes his 
 own way in the selection of points of contact, in accordance with 
 his different conception of the Christ ; see the little group of cita- 
 tions in xix. 24, 36, 37, especially xix. 24, where the other Evangel- 
 ists mention the fact (the dividing of the garments by lot at the 
 
 cross), but John alone sees in it the fulfilment of a prediction. 
 
 He follows the Septuagint (except apparently in xix. 37), as was 
 natural in one writing for a non-Jewish public. 
 
 Acts takes its citations (with a single exception, xiii. 47) tVom the 
 Septuagint. They occur in the speeches of Peter, Stephen, Paul, and 
 James, and in the narrative of the eunuch. Those of Peter (except 
 i. 20, referring to Judas) and James, and most of Paul's, are Messi- 
 anic, and are characterized by the same neglect of the Old-Testa- 
 ment historical relations which we find in the Gospels. Stephen's 
 speech (vii.) is simply an historical sketch, and says nothing of fulfil- 
 ment of predictions ; and so, in part, is Paul's address at Antioch 
 (xiii.), but the latter falls into a line of rabbinical exegesis, like that 
 which he gives in his Epistles.
 
 XXXvi INTUUDLCTIUN. 
 
 The hermeneutical character of PauVs quotations naturally varies 
 somewhat with the nature of their subject-matter. In the hortatory 
 parts of his epistles, the citations are commonly literal ami simple : 
 there is no occasion for exegesis. But where he has a thesis to 
 establish from tiie OKI Testament (especially in Galatians and 
 Romans), he employs without stint the forcetl and spiritualizing 
 interpretations of the time. He finds the materials of his arguments 
 not only in the Prophets and Psalms, but also in the Pentateuch. 
 We may consider this the learned treatment of the Messianic ques- 
 tion, in contrast with the Gospels and the Acts, which confine them- 
 selves to noting accordances between the Old Testament and the 
 Messianic times. The Pentateuch stands comparatively at a great 
 distance from the events of the Gospel history ; it contains no such 
 direct predictions of Israel's glory as the Prophets, and it is only by 
 allegorizing and sharp verbal references that a definite Messianic 
 teaching can be got from it. Paul's methodical exposition (see 
 Rom. iv. and Gal. iii., iv.) was probably taken from the school-teaching 
 of the Jerusalem doctors ; he and they were forced, by the necessities 
 of a long-drawn-out argument, into a thoroughly arbitrary style of exe- 
 gesis.' Paul almost always cites after the Septuagint. Kautzsch 
 
 i^De V. T. Locis a Paul. Ap. aliega/is) maintains tliat he follows this 
 version in every case (that is, that he does not refer to the Hebrew 
 immediately); but in a few familiar and proverbial passages (see 
 Rom. viii. 33, ix. 17, xi. 14, xi. 35 ; i Cor. iii. 19, xv. 34), where it 
 is very hard to explain his words from the Greek version, it is more 
 natural to suppose that he cites, not the Hebrew, but an Aramaic 
 translation. 
 
 The Catholic and Pastoral Epistles have no elaborate argument ; 
 their quotations (made from the Septuagint) are usually ethical and 
 simple. James's treatment (ii. 21-24) of the question of Al)raham's 
 justification is not at all rabbinical ; his inference from the facts 
 (namely, that Abraham's faith was not made perfect till he had 
 offered Isaac on the altar) is hardly sound, but his method is histor- 
 
 ' It is difllciilt to s.iy why there is no citation in the New Testament of Gen. xHx. 
 10 (Shiloh). or Num. xxiv. 17 (Balaam's Star of Jacob), both of which are interjireted 
 Messianically in Onkelos ; there is perhaps an allusion to the Genesis-passage in 
 Rev. V. 5.
 
 INTRODUCTION. XXXvii 
 
 ical, without forced verbal exegesis or spiritualizing. He represents 
 the non-scholastic Jewish Bible-learning. Jude cites from the apoc- 
 ryphal book of Enoch. 
 
 Hebrews is distinguished by its unbridled spiritualizing interpreta- 
 tion and arbitrary Messianic exegesis ; it shows an entire disregard 
 of the connection of thought of the Old Testament (see, for in- 
 stance, ii. 13), and in one jiassage (x. 5-10) reverses the sense of the 
 original. Its dogmatic material differs from that of Paul : it confines 
 itself to the Old-Testament portraiture of Jesus as the glorified High- 
 priest, and- knows nothing of the Pauline justification by faith ; but 
 its hermeneutical method, like his, is rabbinical, and to some extent 
 Philonic. Its lofty and inspiring religious thought is violently con- 
 nected with the Old Testament by an unsound exegesis. It also 
 
 follows the Septuagint, in one case (i. 6) citing from it a passage 
 which is not found in the Hebrew. 
 
 The Apocalypse, while it has no direct (juotations, has adopted a 
 great many Old-Testament expressions, commonly after the Septua- 
 gint. Such traces of exegesis as appear (chiefly in i.-iii.) are in the 
 ordinary unscholastic Jewish manner of the time. It seems to have 
 drawn some of its material from the Book of Enoch. 
 
 §4. LIST OF WORKS. 
 
 I. Many commentaries contain remarks on quotations; the following 
 may be specially mentioned : — 
 Jerome. 
 Grotius. 
 
 Frid. Spanheim: Dubia Evangelica {on Matt. i.-v.). Geneva, 1639. 
 Alford's Greek Testatnent. 
 Friedrich Bleek on Hebrews. 
 Franz Delitzsch on Hebrews. 
 H. A. W. Meyer : Commenfar iiber das Neuc Testament. Gottingen, 
 
 1S76-1883. 
 J. J. S. Perowxe on the Psalms. 
 Hengstexberg's Christology of the Old Testament.
 
 XXXViii INTRODUCTION. 
 
 2. For Talmudical illustrations : — 
 
 John Licjutfoot : Horce Hcbraicce et Talmiidica. A convenient edi- 
 tion of Lightfoot is that of Pitman (London, 1823), of which the 
 Hora form vols. .\i. and .\ii. 
 
 Chk. Schottgen: Hoi: Hcb. ct Tahn. Dresden and Leipzig, 1732. 
 Intended as a supplement to Lightfoot. 
 
 J. G. Mei-schex: Novum Test, ex Jaliiiudc, etc., illustratutii. Leipzig. 
 1736. A brief compend, chiefly from Lightfoot and Schottgen. 
 
 J. G. Wetstein: Novum Testamentum. Amsterdam, 1752. 
 
 Thomas Robinson: The Evangelists and the Mishna. London, 1859. 
 
 E. Solowevczyk. : Die Bibel der Talmud, und das Evatigelium 
 (translation by ^L Griinwald from the French.) Leipzig,. 1S77. 
 
 3. Works specially on quotations : — 
 
 Francis Junius: Sacromm ParaUelonim Libri Trcs. Heidelberg, 
 1610; and Geneva, 1607, 1613. 
 
 J. Dkusius: Parallela Sacra. Franecker, 1594, and in the Critici Sacri, 
 viii. 2. 1-56: -Amsterdam, 1698. 
 Gives thirteen excellent canons of quotation, and short but valuable 
 annotations, and holds that the New-Testament writers cited from an 
 Aramaic version ; this last fact he infers from Matt, x.xvii. 46. but seems 
 to make no use of it in his discussion. 
 
 Jacob Alting: ParaUelismus Tcstimoniorum Vet. Test, que citantur 
 in Novo, in his Works, vol. ii. Amsterdam, 16S5. 
 Examines forty passages, up to Matt. xii. 42. 
 
 Andreas Kesler : Disputatio de Dictorum Vet. Test, in Novo allega- 
 tione, quam sub Presidio JoJi. Majoj-is publice defeiidit. Jena, 
 1627. Printed also in Theod. Hakspan's Disputationum Theologi- 
 carum et Philologicarum sylloge, and in Rhenferd's Syntagma Dis- 
 sertationum de Stilo N. T. 
 Treats of the citations, the authors cited and citing, and the formulas 
 
 and hermeneutical principles of citation. 
 
 Louis Cappellus : Qucpstio de Locis Parallis Vet. et Nov. Test., aj-jj^en- 
 dix to his Critica Sacra. Amsterdam, 1650; and Halle, 1775-S6. 
 
 Melchiok: Paralle/ismus Locorum Vet. Test, in A'ov. Citatorum j in 
 his Works, vol. i. Herborn, 1693.
 
 INTRODUCTION. XXxix 
 
 WiLHELM SURENHUSIUS: mi^rDn 1£3D, sive Bi^Xoc KCTaX?xiyf/(, in quo 
 secundum Veterum TJieologonun Hcbraorum For in ti las allegandi 
 et Modos inierpretandi conciliantur loca ex V. in N. T. allegata. 
 Amsterdam, 1713. 
 The first book explains the formulas of quotation of the rabbis ; the 
 second, their modes of quotation and exposition ; the third, their modes 
 and formulas of interpretation ; the fourth, their modes of explaining 
 genealogies ; the fifth is devoted to an examination of the New-Testa- 
 ment quotations. Surenhusius attempts to show that every New-Tes- 
 tament formula corresponds to a rabbinical, and has a definite meaning; 
 and, as the title of his book indicates, undertakes to bring all the quota- 
 tions into harmony with the Old Testament, for which purpose he thinks 
 it lawful to use rabbinical methods of interpretation. 
 
 J. C. IsELius : Examen Locorum Vet. Test, in Evangeliis ciiatoruin, 
 eorumque contra ludaoruni Strophas et Cavillas Defensio. Basle, 
 1 716. 
 
 Christophor Sonntag : Dissertationes de Allegatis Apocrypliis. Al- 
 torf, 1 716. 
 Examines the Gospels, Acts, Romans, and Corinthians, and denies 
 that they contain quotations from apocryphal books. 
 
 Steenbuch : Disscrtatio de Christo Veteris in Novo Fccdcris interprete. 
 Hafniae, 171 7. 
 
 William Whiston : An Essay towards restoring the True Text of the 
 Old Testaf>ie7it, atid for vindicating tJie Citations made thence in 
 the New Testament. London, 1 722. 
 Attempts to amend the Old-Testament text after the New-Testament 
 
 quotations, on the ground that the genuine Hebrew and Septuagint texts 
 
 of the New-Testament times have since been corrupted. Learned, and 
 
 full of interesting matter, but based on a false view. 
 
 Gramm : Dissertatio de Versione Graca V. T. allegatione in N. T. 
 Hafniae, 1722. 
 
 Conrad Schra.mm : Dissertatio de Dictis V. T. in N^. T. repetitis. 
 Helmstadt, 1723. 
 
 P. Grunenberg : Specimen quorutidam Locorum ex V. T. a Sacris 
 Auctoribus in N. T. allci^atortim. Rostock, 1725.
 
 Xl INTRODUCTION. 
 
 Martin Frisiis : Detnonsiratio Exegeiica de nonnnUis vilify A'otatu 
 Dignis Modi's quibus l\ T. in iW allcgaiur, pariterqtie de Grcrca 
 Sfptuaginla Intcrpretum Versione, quatenus in Novo Foedere in- 
 tirdiim citatur. Hamburg, 1 730. 
 
 Francis \V(^kf.n : Harinotiia V. et N^. T. quoad Dicta ex illo in hoc 
 citata. Leipzig, 1730. 
 
 C. F. Bal'ER: Disputaiio pro Veriiate AUegafione Christie contra 
 Hypothcsin quasi Tcxtus W T. ab ipso in AV T. pro sese allegati 
 nee possent nee deberent de eodeni toti intelligi, obstante Verbonim 
 ac Rerum Tortura. Wittenberg, 1743. 
 
 J. G. Carpzov: O/V/V-vz 6'<7r/'rt, pp. 846 ff. Leipzig, 174S. 
 Refutation of Whiston. 
 
 J. G. Gl'RLiTT: Dissertationes II.de Locis Prophetarum Minonini in 
 X. T. Laudatis. Leipzig, 177S. 
 
 I.MM. Hoffmann : Demonstraiio Evangelica per ipsum Scripturarnnt 
 Consensu m in Oraculis ex V. T. in N. allegatis Declarata ; ed., 
 T. G. Hegelmaier. Tiibingen, 1773-82. 
 
 Randolph : TIte Prophecies and other Texts cited in the A\ T. couipaied 
 with the Hebrew Original and with the Septuagint Version, with 
 Notes. Oxford, 1782. 
 
 F. C. Cl'RDES : Dissertatio de Allegationis et Allusionis Natura. Viteb, 
 1 788. 
 
 Ueber die Citationen des A. T. in den Evangelien und der Apostcl- 
 geschichte, in Eichhorn's Allgemeine Bibliothek der biblisclien 
 Literatur, ii. 948. Leipzig, 178S-1801. 
 
 J. C. R. ECKER.MANN : Erkliirung der tnerkw. Stellen des N. T. worin 
 das A. T. angefiihrt und erkldrt wird; in Dess. Tiieolog. Bei- 
 trage, i., ii. 3. 
 
 Henry Owen : The Modes of Quotation used by the Evangelical 
 Writers explained and vindicated. London, 1 789. 
 Holds that tlie quotations are almost entirely from the Septuagint. 
 
 M. C. L. Ca.micrek: Nach welchein Texte wird das A. T. in dcm N. 
 angefiihrt; in Dess. Theolog. und Krit. Versuche. Stuttgart, 1794.
 
 INTRODUCTION. xli 
 
 Ralph Churton : Sermon on the Quotations in the O. T; in his edition 
 of the Works of Dr. Thomas Townson. iSio [Oxford?]. 
 
 L. D. Cramer • De Bibliologia in Sacris N. T. Libris proposita, Covivi. 
 in. Leipzig, 1822. Also, Zimmermann : Monatsschrift, iv. 464, 
 V. 220. 
 
 Andrews Norton, on the quotations in Hebrews and Paul's Epistles, 
 in his review of Moses Stuart's Commentary on Hebrews, in the 
 Christian Examiner, vol. v. p. 37. Boston, 1828. 
 An instructive discussion of the principles and objects of New-Tes- 
 tament quotation. 
 
 J. C. C. Dopke: Henneneutik der neutestamentlichen Schriftsteller,'\. 
 Leipzig, 1829. 
 
 A. T. Hartmann : Die enge Verbindting des Alien Testa7nents init dein 
 Neuen ans rein biblischevi Standpnnkte entwickelt, pp. 616-630. 
 Hamburg, 1831. 
 
 F. Bleek : Einige Bemerkungen iiber die dogmatische Benutzung alttest. 
 Ausspriiche iin A^. 7\, und deren normative Bedeutttng fiir die 
 christlichen Ausleger, mit besonderer Beziehung aiif Heb. i- S-13 j 
 in the Theolog. Studien und Kritiken, 1835, 2. 
 
 A. Tholuck: Das A. T. im N. T., Beilage i. to his Comm. on Hebrews. 
 Hamburg, 1836. 
 Examines the principles of New-Testament quotation, with special 
 reference to the defence of the citations in Hebrews. 
 
 E. G. Grixfield : Novum Testamenttim Grcecntn, Editio Hellenistica. 
 London, 1843. 
 . Takes the New Testament verse by verse, setting under each verse 
 illustrative words and sentences and citations from the Septuagint. 
 
 J. G. Palfrev : The Relation between Judaism and Christianity illus- 
 trated in Notes on the Passages in the A^. T. containing Quotations 
 from or References to the Old. Boston, 1854. 
 Maintains that the New-Testament writers cite the Old-Testament 
 passages, not as predictions of Christianity, but as declarations which 
 receive new illustrations in Christianity. Full of valuable matter.
 
 Xlii INTRODVCTION. 
 
 Sami'EL Davidson : Quotations from the Old Testavietit in the A'ewj 
 in Homes Introduction, loth ed., vol. ii. part i. chaps. 28-32. Lon- 
 don, 1856. 
 List of quotations, with brief foot-notes, and an excellent discussion 
 
 of general principles. 
 Davidson's remarks on quotations in his Biblical Criticism, vol. i. 
 chap. 21, are of little value. 
 
 R. D. Anger: Ratio qua Loci !'. T. in Evanoelio Maithcti laudantur, 
 quid valeat ad illustrandum Jiuius Evangelii Originevi quaritur. 
 Partic. i.-iii. Leipzig, 1861. 
 
 A. F. Kautzsch : De V. T. Locis a Paulo Apostolo allegatis. Leipzig, 
 1S69. 
 Seeks to show that all of Paul's quotations are from the Septuagint ; 
 has a careful and scholarly e.xamination of the texts. 
 
 D. M. TURPIE: The Old Tesiatnent in the A^ew. London, 1868. 
 
 : The N^ew-Testamcnt View of the Old. London, 1872. 
 
 The first of these works discusses the source of the text of the quo- 
 tations : the second, the formulas of quotation. They contain much good 
 material, treated, for the most part, in an unscientific way. In a third 
 volume, which has not yet appeared, the author purposes dealing with the 
 exegetical side of the subject. 
 
 Erich Haupt: Die alt test. Citate in den vier Evangelicn. Colberg, 
 1871. 
 
 Eduard Bohl: Forschum^en nach einer Volksbibcl zur Zeit fesu, und 
 deren Zusatnnienhatii^ vtit dcr Scptttaginta-Ucbcrsetzjing. Vienna. 
 
 1873- 
 Attempts to show that there existed, in Ihe first century of our era, a 
 written Syrian Bible, or Aramaic version of the Old Testament, which 
 was based on, and nearly identical with, the Septuagint, and from which 
 the New-Testament writers make their citations. 
 
 : Die A.Tlichcn Citate im A'. T. \'ienna, 1878. 
 
 Application of the above theory to the citations. Contains much fresh 
 and valuable remark, with strict examination of the texts; but the hypoth- 
 esis is pushed beyond bounds.
 
 INTRODUCTION, xliii 
 
 A. Kuenen: The New Test, and the Old Test. Prophecy; chapters 13 
 and 14 of his " Prophets and Prophecy in Israel." English trans- 
 lation, London, 1877. 
 Examines the New-Testament citations grammatically and exegetic- 
 ally ; and maintains that the allegorical interpretation in the New Testa- 
 ment was a necessary accompaniment of the development of the new 
 religion out of the old. 
 
 James Scott: Principles of N. T. Quotation established ajid applied 
 to Biblical Criticism, and specially to the Gospels and Pentateuch. 
 Edinburgh, 1877. 
 \'indication of the New-Testament quotations, with a comparison 
 
 between them and those of ecclesiastical and classical writers. 
 
 §5. TEXTS AND EDITIONS. 
 
 The following is the text-material here used : — 
 Hebrew : Hahn, with the Baer-Delitzsch editions of Genesis, Isaiah, 
 
 Job, Psalms ; De Rossi's Variee Lectiones, and Kennicott's Biblia 
 
 Hebraica. 
 Septuagint, Codex Vaticanus : Facsimile, ed. by Vercellone and Cozza. 
 
 Rome, 1869-81. And Tischendorf's 6th ed., with collation of the 
 
 Vatican facsimile, the Codex Alexandrinus, and the Codex Sinaiti- 
 
 cus, by E. Nestle. 
 , Codex Alexandrinus : Facsimile, ed. by Baber. London, 
 
 181 6-21. The facsimile now in process of publication by the 
 
 Trustees of the British Museum I have not had access to. 
 
 : Holmes and Parsons. Oxford, 1 798-1 827. 
 
 , Genesis: ed. of De Lagarde. Leipzig, 1868. 
 
 Origen's Hexapla : ed. of Field. Oxford, 1875 [1867-75]. 
 
 TarguxMS : Buxtorf's Biblia Rabbinica, and the London Polyglot. 
 
 , Prophets and Hagiographa : ed. of De Lagarde. Leipzig, 1872 
 
 and 1873. 
 
 Svriac, Peshitto : London Polyglot, and ed. of Samuel Lee (Old Test.). 
 London, 1823. 
 
 Latin Vulgate: ed. of Tischendorf. Leipzig, 1873. 
 
 New Testament, Greek : text of Westcott and Hort. Cambridge and 
 London, 1881. With comparison of Tischendorf's 8th ed. Leip- 
 zig, 1869. 
 
 , Syriac, Peshitto : London Polyglot, and Bagster's ed. 
 
 , , Curetonian. London, 1858.
 
 ABBREMATIOXS. 
 
 Vat. or B . . . . Vatican manuscript of the Septuagint. 
 
 Alex, or A . . . Alexandrian manuscript of the Septuagint. 
 
 Sin. or X . . . . Sinaitic manuscript of the Septuagint. 
 
 Aq. .... Aquila's Greek version of the Old Testament. 
 
 Sym Symmachus' Greek version of the Old Testament. 
 
 Theod Theodotion's Greek version of the Old Testament. 
 
 Hex Origen's Hexapla.
 
 QUOTATIONS 
 
 IN 
 
 THE NEW TESTAMENT. 
 
 MATTHEW. 
 
 Matt. i. 23: Isa. vii. 14. 
 
 Heb. " Behold, the young woman shall conceive [^r, 
 is with child], and shall bear a son, and shall call his 
 name Immanuel." 
 
 Sep^. " Behold, the virgin shall conceive, and bear a 
 son, and thou shalt call his name Emmanuel." 
 
 Afa^L " Behold, the virgin shall conceive, and bear 
 a son, and they shall call his name Emmanuel." 
 
 fsa, vii. 14 : h^'^i^^. 102^ nx^^i |3 ^'fiv] n^n noVn njn 
 
 Sc'/f. : 'Ifhv T] napdivog kv yaarpl 7.r]inpeTai Koi Ti^erai vlov, Koi Kd}^atiq rb bvojxa 
 ai'Toi) 'Efj.uavovri?i. 
 
 Mdtf.: Identical with ^<'//., except t^ei for Tirj/iipETat, and plur. KaTJicovaiv for 
 sing. KaXeaetg. Alex. Sept., tiei, probably after Matthew. 
 
 The rendering " virgin " is inadmissible (see notes on text below). 
 The Hebrew has a separate word for " virgin ; " and the Greek ver- 
 sions, other than the Septuagint, here translate by " young woman." 
 The three participles, " conceive," " bear," " call," seem to be in the 
 same time ; and " shall conceive " is therefore better than " is with 
 child," which, however, is quite possible. According to the Masoretic 
 vowel-pointing, the word for "call" is either 3d sing. fem. perfect,
 
 2 QUOTATIONS IN ITIK NEW TESTAMENT. 
 
 or fern, participle (''shall call"), or 2d sing. fem. perfect ("shalt 
 call"): ami, as the sentence is not an address to the "young 
 woman," the rendering must be " shall call ; " but a slight change 
 in the pointing will give the masc, " thou shalt call," which would 
 then be an address to the king, and the " young woman " would 
 most naturally be understood to be his wife ; in that case, however, 
 the child would not be Hezekiah, since, according to the text 
 (2 Kings xvi. 2, xviii. 2), he was nine years old when his father 
 ascended the throne. This rendering is favored by the similar pas- 
 sage Gen. xvi. 11, and is adopted by all the Greek versions; but 
 the connection seems rather to favor the participial translation given 
 above. The evangelist, citing the Sepluagint from memory, or pur- 
 posely modifying it, or following some current oral Aramaic version 
 which understood the expression to be indefinite, renders " they shall 
 call" (so Peshitto-Syriac, "his name shall be called "). The Aramaic 
 version, if it be that which Matthew adopts, must have taken the 
 rendering " virgin " from the Septuagint. 
 
 Our passage occurs in the section Isa. vii. i-ix. 7, which belongs 
 to the period of the Syro-Israelitish invasion (about B. C. 734). 
 During the war, when the royal house of David was trembling with 
 apprehension, Isaiah goes to King Ahaz, announces that the hostile 
 combination will fail, and exhorts the king to ask a sign from Yahvve. 
 This Ahaz refuses to do, and the prophet then declares that Yahwe 
 will nevertheless give him a sign : the young woman shall bear a son ; 
 and, before the child shall reach years of discretion, the land of the 
 hostile kings shall be deserted. Such signs belonged to the pro- 
 phetic mode of thought and action : Isaiah and his children, who 
 bore symbolical names, were signs (Isa. viii. 18, vii. 3, viii. 1-4). 
 When the prophet wished to embody in visible form the threat and 
 promise that Judah should be carried into exile, yet return, he named 
 one of his children Shear-yashub, "a remnant shall return;" and 
 the conquest of Damascus and Samaria by the Assyrians was set 
 forth in the name of another son, Maher-shalal-hash-baz, " haste 
 spoil, hurry prey," which name was given before the birth of the 
 child, and signified, that " before the boy should know how to cry, 
 ' My father,' and ' My mother,' men should carry the riches of 
 Damascus and the spoil of Samaria before the king of Assyria." 
 Similarly the name Immanuel, " God is with us," signified that this
 
 MATTHEW. 3 
 
 same result should take place before the child in question had 
 numbered more than a few years. In tliis respect Immanuel plays 
 exacdy the same part as Maher-shalal-hash-baz and Shear-yashub, 
 diftering from them only in the fact that liis mother's name is not 
 given.' He is merely the sign of a fact, not the instrument of its 
 accomplishment. His person is to be the sign of the overthrow 
 of Syria and Israel, and his name is to embody the great and con- 
 soling idea of God's presence with his people. He himself is 
 passive, so far as the record goes : having fulfilled his function of 
 acting as unconscious sign (for the fulfilment of the prediction is to 
 take place while he is yet a child), he vanishes out of the history. 
 
 In the prophet's discourse, Immanuel refers to a definite histori- 
 cal fact, — the conquest of Damascus (which occurred B.C. 732) 
 and Samaria (B. C. 720) ; and there is no trace of any other refer- 
 ence, no allusion to a coming time of prosperity for Judah (as, for 
 example, in chaps, ix. and xi.). But the spiritual significance of 
 the name, the spiritual presence of God with men, was reahzed more 
 and more perfectly as Israel grew in knowledge, and most perfectly 
 in Jesus of Nazareth, who most truly embodied the divine, and be- 
 came the Redeemer of men. 
 
 The rendering adopted by the evangelist naturally suggested the 
 interpretation given by him.^ The name Immanuel occurs nowhere 
 else in the New Testament (Luke has the birth from a virgin, but not 
 this name), and was apparently never given to Jesus. The prophetic 
 passage is understood by Matthew as a definite prediction of the 
 historical fact of the birth of Jesus ; such, from the connection, is 
 
 ' The article here shows tliat she was some well-known person, probably not the wife 
 of the prophet (for she is elsewhere (Isa. viii. 3) called " the prophetess''), possibly a wife 
 of the king. But she is mentioned here only, and is of no importance in the prophecy for 
 the prediction or its fulfilment. The child's birth is not represented as miraculous or in 
 any way extraordinary, and there is nothing to prevent our supposing that the mother 
 was a married woman. The generic sense of the article (so that "the young woman" 
 would be any young woman who should become a mother) seems less probable here on 
 account of the statement of the child's name. The prophet might say that every woman 
 in Israel, who should soon bear a son, might expect the deliverance of the land before the 
 child grew to maturity . but he would not be likely to say that every 5'oung woman in 
 Israel would or might name her son Immanuel; nor would Ahaz, in that case, have a 
 "sign," such as the connection calls for. 
 
 ^ The Jews, however, seem never to have understood the passage Messianically.
 
 4 QUOTATIONS IN THE NKW TESTAMENT. 
 
 the significance of the formula : " All this came to pass that the 
 word . . . miyht be full'iUed." 
 
 Text. — In the consonants the Heb. manuscripts show no differences. As 
 to the vowels : four manuscripts of De Rossi and three printed editions h^ve 
 riN'^p (2d sing, masc), and nine manuscripts of De Rossi i^Xlp (2d sing. fern.). 
 The Greek versions have 2d per. ; Peshitto-Syriac, 3d per. passive ; the others, 3d 
 per. active (but \\\ two manuscripts the Targum has jd sing. feni.). It is ditilicult 
 to decide between the participial readmg i"iN")p, or 3d sing. fern. J^t<"^,5 "she shall 
 call," and the 2d »ing. masc. j7'*'Jp "'hou shall call;" in the latter case the ad- 
 dress would be to Ahaz. The general sense is not affected by this uncertainty. 
 
 n"0^>' is, properly, "a young marriageable woman," who may or may not 
 
 be married. Such is the sense in Aramaic and Arabic, and the O. T. usage 
 (though not decisive one way or the other) permits this signification. The 
 word occurs, outside of our passage, in Gen. .xxiv. 43 (Rebekah, unmarried), 
 E.xod. ii. 8 (Miriam, unmarried), Ps. l.wiii. 26 (25) (damsels with tabrets, in a 
 festal procession), Song of Songs, i. 3, vi. 8 (members of the king's harem), 
 Prov. .xx.x. 19 ("way of a man wiih an alma"), and Ps. xvi. i (in the title), and 
 I Chron. .xv. 20 (musical term "soprano"). The masc. Qly\ "young man," is 
 found in i Sam. xvii. 56, xx. 22. In Exodus, Psalms, and Song of Songs, 
 Sept. renders T\'2h'J by veuvi^, " young woman ; " which word is used in our 
 passage also by the other Greek versions. The Sept. rendering by rrapOivog in 
 two places (here and in Gen. xxiv. 43) is probably an interpretation, it being 
 assumed that the young women in question were virgms. The i^ci and Ka?.enovaiv 
 of the evangelist suggest (but do not demand) an Aramaic version, which he 
 rendered into Greek. The former of these readings is found also in Alex. .Sept.; 
 but, from the character of this manuscript, there is a general probability that it 
 has been conformed to the N. T. text. On this point, see the Introduction. 
 
 Matt. ii. 6: Mic. v. i (2). 
 
 //i'd. "And thou, Bethlehem of Ephrata, art too 
 small to be reckoned among the thousands of Judah, 
 out of thee shall one come forth to me to be ruler of 
 Israel." 
 
 Sep/. " And thou, Bethlehem, house of Ephrata, art 
 very small to be reckoned among the thousands of 
 Judah, out of thee shall one [A/cx., a leader] come 
 forth to me to be ruler of Israel."
 
 MATTHEW. 5 
 
 Matt. "And thou, Bethlehem, land of Jiidah, art 
 
 by no means least among the leaders of Judah, for 
 
 out of thee shall come forth a leader who shall be 
 shepherd of my people Israel." 
 
 Mic. V. I : N>::. 'h ^-Dp n-jn; '3^x3 firnS t;'^ nn^sx Dn'7-n'3 npxi 
 
 Sept.: KaZ ov Br}d?ieeii oZ/cof 'E0pa9a, 62,iyoaTdc el tov elvai iv xi^^molv '\ov6a- in 
 coil fioi e^AEvaerai roii elvai eig upxovra tou 'lapa//?.. 
 
 Matt.: Kat aw BrjOTiekfi, yfj 'lovJa, ovdaiiu^ eXaxiaTr} el ev Toig riyefioaiv '\ov6a- f« 
 
 aov yup kieTievaerai i/yov/^ivoc, dang jroifiavei tov ?m6v fiov tov 'lapai/X. 
 
 The Septuagint insertion of "house" before "Ephrata" seems 
 to be the explanatory addition of a scribe, perhaps occasioned by the 
 preceding Hebrew deth, " house ; " but the word is never used in this 
 sense before geographical names, but only before names of peoples 
 and persons, as, "house of Israel," "house of David." The ren- 
 dering "art very small," instead of "art too small," is possible, but 
 not so good as this latter. The evangelist follows neither the Hebrew 
 nor the Septuagint. The "land of Judah " is used as a more familiar 
 geographical designation, instead of " Ephrata." Further, the form 
 of the sentence is changed in order to bring out what was conceived 
 to be the prophet's implied thought, that Bethlehem, though insig- 
 nificant in size, had been, by its selection to be the birthplace of the 
 Messiah, raised to a lofty position in Israel : hence the insertion of 
 the negative, "art by no means least," and of the "for," to show 
 that the following assertion contains the ground of the city's great- 
 ness. "Leaders," instead of "thousands," represents a diflerent 
 vowel-pointing of the Hebrew text from ours (see notes on /tuV 
 below), but gives an inappropriate sense. Bethlehem might furnish 
 a leader, but would not itself be naturally called a leader of Judah. 
 The following " leader " is merely explanatory: herein possibly the 
 evangelist follows the Alexandrian Septuagint, though more probably 
 the converse is the case. The "to me " is omitted for brevity's sake, 
 as being easily understood, and not necessary to the main idea. The 
 substitution of "be shepherd of" for the equivalent "be ruler of," 
 and the insertion of " my people " before " Israel," are after Mic. 
 v. 3 (4), and 2 Sam. v. 2 ; the object of the change being to give a
 
 6 QUOTATIONS IN THE NEW TESTAMENT. 
 
 more solemn and theocratic tone to the passage. These departures 
 from the Hebrew text suggest that it is an oral Aramaic version that 
 the Gospel text here follows. Such a version would naturally, for 
 the synagogue reading, explain the obscure Hebrew " Ephrata," or 
 Septuagint "house of Ephrata," by "land of Judah," insert "leader" 
 for clearness, and substitute the theocratic expression "feed my 
 people" for "be ruler;" and it might easily adopt the emphatic 
 wording, " art by no means least," etc., and point the Hebrew so as 
 to read "leaders" instead of "thousands." The original Matthew 
 text may have given this in Aramaic, and the present text has then 
 been simply translated from Aramaic into Greek. 
 
 The passage in Micah stands in the section chaps, iv., v., in 
 which the prophet looks forward to the deliverance of his people. 
 It is in the time of the Assyrian invasions under Sargon, who had 
 conquered Babylon, and in the year B. C. 709 definitely assumed the 
 title of king of that city. After denouncing the sins of Israel, and 
 predicting that Jerusalem shall be laid waste by her enemies (iii. 12), 
 .the prophet turns to the happier picture that the future presents. 
 Hereafter, he says, the worship of Israel's God shall have precedence 
 over all other worships, and Zion shall recover its p(3litical power 
 (iv. i-S) : now, indeed, the nation is sore pressed by the Assyrians, 
 and shall be carried to Babylon, but then shall come the deliverance 
 (iv. 9-14, Authorized Version, to v. i) ; a king, a son of David, 
 shall arise, and conquer the Assyrians (v. 1-5), and Israel, its idol- 
 atries cast away, shall be established in political and religious pros- 
 perity. The delivering king is naturally described as issuing from 
 Bethlehem, which, though insignificant in size, was the birthplace of 
 David, the founder of the dynasty, the head of that family whose 
 origin (Authorized Version, "goings forth") dated from a remote 
 antiquity, from days of old (as Di)}; is properly rendered in Am. 
 ix. 11). It is a political savior that the prophet expects, who shall 
 appear not far from his own time, and crush the present enemy, the 
 Assyrian- (v. 5). At the same time, it is true that the prophet's hope 
 is based on his conviction that the God of Israel will maintain his 
 truth, and his people as the guardians of that truth. 
 
 In the Gospel this passage is quoted by the priests and scribes to 
 whom Herod had applied to learn the birthplace of the Messiah ; 
 but it is evidently adopted by the evangelist, and the wording must
 
 MATTHEW. 7 
 
 be taken to be his. The Jews of tlie time regarded the passage as 
 Messianic, as appears from the rendering of the Targum : " out of 
 thee shall come forth before me the Messiah," etc. ; and from John 
 vii. 42 : "The Christ cometh . . . from Bethlehem, the village wnere 
 David was." It was considered an indispensable note of the Mes- 
 siah, that he should be born in Bethlehem ; and the evangelist nat- 
 urally cites this prophetic authority in connection with his narrative 
 of the birth of Jesus.' 
 
 Micah has not in mind a monarch different in character and 
 achievement from David : it is not a spiritud kingdom that he looks 
 for. In his time the political salvation of the nation seemed a neces- 
 sary condition of its religious progress : once independent, and con- 
 scious of having been saved by Yahwe through a Davidic king, the 
 people would render obedience to the divine law ; and that was 
 the final consummation, according to the prophetic view. Micah's 
 conception of God's dealing with men did not, so far as appears from 
 his words, go beyond the idea of the kingdom of Israel, politically 
 free, weaned from idolatry, and obedient to the law of God. The 
 spiritual kingdom of Jesus was the outcome of the principles that 
 underlie the prophetic teaching, but there is no sign in the prophet's 
 writings that he saw it in its historical form. 
 
 Text. — Hch.: One manuscfipt o£ De Rossi has miri' DnVriD (cf. Matt.) 
 
 '7 is wanting in the Ileb. Concordance of Rabbi Nathan (1445; sea 
 
 edition published at Venice, 1524), and in the Peshitto (and so in Matthew). 
 In these points, however, the Masoretic text is to be maintained, being sup- 
 ported by Sept., \Yhich differs from the Ileb. only in the insertion of oiKoq (J^'-) 
 before " Ephratha." 
 
 Seft.: The insertion of o(«of before 'E<ppaOa is perhaps only the error of a 
 scribe, who repeated the preceding r\'3 of the Ileb., and is to be rejected as 
 an inappropriate expression: a city is described by the district in which it lies, 
 but not as a "house" of that district. 
 
 ^Talt.: Yri 'Ioi(5a is a free paraphrase, either of the Ilcb. riiTiaN, or of the 
 
 Greek o/sof 'F.cppaOa. Of oidafiug rAn\'iarr) various explanations have been 
 
 attempted. The supposition of lloubigant and Starck, that the Ileb. text stood 
 
 ' It does not appear, however, that the prophet intended his statement to be taken 
 literally. The delivering king might just as well have been born in Jerusalem, as was 
 doubtless the rule with the kings of Judah : he would still be said to be out of Bethlehem, 
 the birthplace of his great ancestor, — that is, "Bethlehem" here stands for the Davidic 
 dynasty.
 
 8 QUOTATIONS IN THE NEW TESTAMENT. 
 
 originally n"n n'^, " thou art not," and was afterwards corrupted by the Jews 
 (to discredit the N. T.), is altogether baseless: during and after the first century 
 of our era, the reverence of the Jews for the Heb. text was too great to make 
 tampering with it possible. CHhers suppose the sentence to be a question, 
 carrying with it a negative sense; but there is no sign of interrogation in either 
 Heb. or Sept., and the form of words is agamst such a construction ; there is 
 no ground for the conjecture of Cappellus, that the Greek may have read ft^ 
 b7.iyo(rrbg u, and the fiii been taken as sign of question. There is no reason and 
 no need to suppose that the evangelist had before him a different llcb. or 
 Greek text from ours: he has simply interpreted the original so as to bring out 
 the new honor done to Bethlehem in its becoming the birthplace of the Mes- 
 siah. The rendering ijytnoaiv supposes the Heb. '37N, "heads of thousands 
 
 or families," that is, " leaders," w hich is an approi)riate designation of persons, 
 but not of places. This rendering, involving an improbable or impossible 
 pointing of the original, seems to have come from the largumist. In accord- 
 ance with the changed form of the sentence, the yu/J is inserted to introduce the 
 
 reason for the assertion that Bethlehem is not small. The fioi of the Sept. 
 
 (Heb. '^) is omitted, perhaps as unnecessary to the sense; the word may, how- 
 ever, have been wanting in some Heb. text of the time; see what is said above 
 
 of its absence from the Syriac and Nathan's Concordance. The iiyovuivoq is 
 
 merely the definite explanation of the indefinite subject of the Hebrew: it is 
 
 found also in the Alex. Sept, text. UuLjxaivtiv is a common word for " rule" 
 
 (compare 2 Sam. v. 2). 
 
 Matt. ii. 15: Hos. xi. t. 
 
 Heb. and Maii. " Out of Egypt I called my son." 
 Scpi. " Out of Egypt I called back his children." 
 
 Has. xi. i: 'J^'? 'nxip D-»y3-D1 
 
 Sept. : 'E^ \iyvivTov fier€Ka?.€an ra TEKvn avToi). 
 
 Matt.: 'EJ AlyvnTOv tKu/.toa rdv vlov fxov. 
 
 In his passionate pleading with Ephraim to turn from idolatry, 
 Hosea appeals from time to lime to their God's kindly dealings with 
 them in the past. ''I wrote for him," says Yah we (viii. 12), "the 
 myriad precepts of my instruction, and they were thought a strange 
 thing." Yahwe further reminds them (ix. 10) of the pleasant rela- 
 tions between him and their fathers in the infancy of the nation : he 
 had found Israel then as goodly as grapes in the wilderness, as the
 
 MATTHEW. 9 
 
 first grapes of the early season ; and yet they had wandered after 
 false gods, and dedicated themselves to shame (idols). In our pas- 
 sage he recalls the grand deliverance of Israel's youth, the rescue 
 from Egyptian bondage : "When Israel was a child, I loved him, and 
 from Egypt called my son." The reference is purely to this event 
 in the national history ; there is no indication of allusion to the 
 future, no trace of Messianic meaning. 
 
 The evangelist connects it with the return of the infant Jesus 
 from Egypt, in which fact he sees a fulfilment of the prophet's word. 
 There is, no doubt, a general parallelism between the two e\ents 
 (though in some of the details the parallelism ceases ; as, Egypt was 
 for Israel the land of oppression, for the infant Jesus the land of 
 safety) : Israel and Jesus, both " sons of God," are both residents of 
 a strange land, and are recalled to Canaan by the mercy of God. 
 The later incident may be called a second illustration of that provi- 
 dential guidance of God which appears in the earlier. But there is 
 no evidence that the prophet had in mind, or that the prophetic pas- 
 sage was in any way intended to refer to, this event in the Gospel 
 history. Such a reference the evangelist doubtless found there. He 
 would naturally look to the Old Testament for some prediction of so 
 important an incident in the life of the Messiah, and would be struck 
 by the close applicability of these words of Hosea to the event he 
 was describing. There is no ground for supposing that he regarded 
 Israel as a type of the Messiah, in the sense that whatever happened 
 to the one must happen to the other also : the principles of Scripture 
 application of the day allowed him to take the words out of their 
 connection, and use them as seemed to him best. This is on the 
 supposition that the phrase, " that it might be fulfilled," signifies 
 the definite fulfilment of a divinely designed prediction. If it is meant 
 only to introduce an historical illustration, no objection can be made 
 to the evangehst's use of the prophetic passage.' 
 
 ' Whiston (True Text of the Old Testament, p. 91), on the ground that neither Sep- 
 tuagint, nor Theodotion, nor the Targum, agrees with the Hebrew in Hos. xi. f, decides 
 that Matthew's quotation is not taken thence, but from Isa. xli. 8, 9, which he renders : 
 "Thou, Israel, art my son [or, servant] . . . whom I have taken from the ends of the 
 earth [or, borders of the land], and called thee out of Egypt, and said unto thee, Thou 
 art my son [or, servant]." The "out of Egypt" he gets by changing the Hebrew text, 
 and his translation " son " is equally arbitrary.
 
 10 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Text. — Sept. read VJ^"^, "his sons," with which compare Targum : VYl 
 "t^Vh T'"^^, " I called them sons," which is, however, a paraphrase. There is 
 no reason for dejjarting from the Masoretic text. The evangelist agrees with 
 Heb., against Sept., probably following a current oral Aramaic translation. 
 
 Matt. ii. iS: Jer. x.v.xi. 15. 
 
 //cd. "A voice is heard in Rama, lamentation, bitter 
 weeping-. Rachel is \vccj)ing for her children, refuses 
 to be comforted for her children, because they are 
 not. 
 
 / 'd/. Si'/^/. (w.wiii. 15). " A voice was heard in Rama 
 of lamentation, weeping^, and wailing, Rachel would not 
 cease weeping [7na}'gi?i, would not be comforted] for 
 her children, because they are not." 
 
 AL St'/^i. "A voice was heard on the height, . . . 
 of Rachel weeping for her children, and she would not 
 be comforted, . . ." 
 
 Sin. Sept. " A voice in Rama was heard on the 
 height ... of Rachel weeping, and she would not 
 cease weeping. ..." 
 
 Mait. " A voice was heard in Rama, weeping and 
 much wailing. Rachel weeping for her children, and 
 she would not be comforted, because they are not." 
 
 .9c-//. .• <l'ui7/ iv 'Pn/iu i)KOvaOt) diif/vov Knl K?.nv')/iov Kai odvp/iov • 'Pa\}/X u-o- 
 K^awiitir) ovK f/OcAc ■rrnvanaOai Ittc to'ic vioic nvrf/^, on nvK daiv. 
 
 Matt. : ♦ui^ h> 'Pa/nl TjKova')^. KXavO/idc Kal inhpuhi nolvg • 'Paxnl KTMiovaa 
 Tu TtKvn ahrt/r koI oIk f/Oc?.tv ~npaK7.Ti0^v(u, on ovk eiaiv. 
 
 The Septiiagint takes the Hebrew intensive word "bitter" as a 
 separate term for "waihng;" while Matthew renders it with gram- 
 matical correctness, but l;y the weaker word " much." Here and
 
 MATTIIEM'. 11 s 
 
 elsewhere (as Jer. xxvi. [Sept. xxxiii.] 3, Isa. i. 24) the Septuagint 
 translates the Hebrew word for "comfort, console," by "cease" 
 (that is, cessation of grief as the result of consolation). "Comfort," 
 however, is found in the Alexandrian, and in the margin of the Vatican, 
 and in the Gospel. The Vatican Septuagint condenses two Hebrew 
 clauses into one, after the Greek idiom : " Rachel weeping will not 
 cease " = " Rachel will not cease weeping," and so in part the Sinaitic 
 text ; the Alexandrian and Matthew follow the Hebrew order, only 
 omitting as superfluous the second " for her children " (the Vatican 
 omits the first). The Alexandrian translates the proper name Rama 
 ("on the height "), and the Sinaitic has both readings (one having 
 been introduced from the margin into the text). The Alexandrian 
 and Matthew supply " and " before " she would not be comforted," 
 to make a smoother connection. Matthew follows the Synagogal 
 Aramaic version, which, for example, would fix the proper name 
 Rama, and the expression " much weeping," in the memory. As he 
 agrees with the Hebrew, he must cite either from it, or from an accu- 
 rate version, Greek or Aramaic ; and it being improbable that he has 
 the Hebrew before him, and there being no good grounds for suppos- 
 ing a Septuagint text different from ours, an Aramaic source seems 
 most natural. 
 
 If we may suppose a chronological connection between the sec- 
 tion chaps. XXX., xxxi., and chap. xxix. of Jeremiah, our passage was 
 ^vritten soon after the deportation of Jeconiah (Jehoiachin) by Neb- 
 uchadnezzar, B.C. 597. The country had been overrun by the Chal- 
 deans, and many of the people slain and carried into captivity ; and 
 the prophet represents the nation, in the person of the ancestress 
 Rachel (the best-beloved wife of Jacob), weeping over the loss of 
 its sons. A repetition of this scene, and the fulfilment of a predic- 
 tion, the evangelist sees in the mourning of the mothers of Bethle- 
 hem over their children, slain by order of Herod. The situations 
 are in a measure alike, though the later is insignificant in extent in 
 comparison with the earlier. Nebuchadnezzar inflicted a crushing 
 blow on the nation : Herod may have slain ten or fifteen infants. 
 In the main fact, however, the loss of population by Israel, the 
 prophetic lamentation would apply to all such misfortunes from his 
 day down. In the eyes of the evangelist, the event he describes had 
 a peculiar interest from the fact that it was connected with the birth
 
 1:2 QUOTATIONS IN THE NEW TESTAMENT. 
 
 of the Messiah ; and his citation of a parallel event from Jeremiah is 
 natural and justifiable. But the prophet's words contain no predic- 
 tion, Messianic or other ; the context shows that he is thinking only 
 of the present national calamity. 
 
 Tixt. — The ic?.m)0/i6f .and Mvp/iog of Matthew arc found in Sept.; the 7ro?.tf 
 is free rendering of D"^n*3P, " bitter ; " K/.utovaa = Sept. u-OK7.aio(itvi] (where 
 Alex, and Sin. have incorrectly the genitive) ; TtKia, instead of the Sept. more 
 literally accurate rendering of the Ileb., vio't^. The Heb. text is to be main- 
 tained against the Sept. : Matthew's te.\t is a generally correct idea of the 
 Heb. given in Sept. terms, and may be most easily explained (considering the 
 evangelist's frequent divergences elsewhere from the Heb.) as based on an oral 
 Aramaic version. 
 
 Matt. ii. 23. 
 
 " He sliall be called a Nazarene " (Na^ajpatos Kkrjeri- 
 
 )• 
 
 (TiTai 
 
 This expression does not occur in literal form in the Old Testa- 
 ment, or in any known apocryphal book ; and various general expla- 
 nations of the evangelist's meaning have been sought. 
 
 There seem to be only two ])ossible lines of explanation of the 
 citation: i. The evangelist, having in mind the form of the name 
 Nazareth, and the gentilic adjective derived from it, may refer to 
 some like-sounding word or words in the Prophets, this term includ- 
 ing the historical books, Judges, Samuel, Kings, as well as the proph- 
 ets proper; 2. He may allude to certain characteristics of the people 
 of Nazareth in his time, and to corresponding Messianic predictions. 
 
 The Hebrew or Aramaic form of the name of the city, as we 
 know from Jewish usage, and from the Peshitto and Curctonian 
 Syriac versions, is Noseraih or Naseraih (iT^i*:) ; and the gentilic 
 adjective, Noseroi or Naserai ("">vj) : this adjective, however, sup- 
 poses a substantive Noser ox Nascr ("^v:), which does, in fact, occur 
 in later Jewish works as the name of the city. In either case, if the 
 (Jospel was originally written in Aramaic, we should expect the evan- 
 gelist, if he is quoting from the Old Testament, to have in mind a 
 Hebrew word spelled with Sadc (v), since he would have the Ara-
 
 MATTHEW. 
 
 maic name before him ; while, if Greek was the original lan"ua"e of 
 this chapter, and the evangelist thought of the place as Na^u/jtr, he 
 might naturally refer it either to such a Hebrew word, or to a Greek 
 word spelled with zcta (in the Septuagint), or jjossibly to a Hebrew 
 word written with Zayi/i (i).' If, as seems probable, the original form 
 of the Gospel was Aramaic, we should look for an Old-Testament 
 ■Avord spelled with Sade ; but this view cannot be said to be certain, 
 and other words may be taken into consideration.^ 
 
 I. Old-Testament words supposed to be referred to by the evan- 
 gelist. 
 
 a. Words from the stem nasar (liTj), "to keep, guard, watch 
 over, preserve." P'or the active participle noser, " guardian, pre- 
 server," there is little to say. Neither in Exod. xxxiv. 7, where 
 Yahwe is said to " keep mercy for thousands ; " nor in I's. xxxi. 24 
 (23), "he preserveth the faithful; " nor in Jer. xxxi, 6, "The watch- 
 men on Mount Ephraim shall cry, Arise, and let us go up to Zion," 
 — would a sufficiently definite reference to the Messiah be found to 
 give occasion to our title. There is as little ground for taking the 
 passive participle nasiir, " preserved," with reference to Isa. xlii. 6, 
 xlix. 6, where Israel is spoken of as guarded and preserved by God. 
 
 d. iV^a^/r (i"n), "a Nazarite." It is supposed that Matthew has 
 in view all those passages in which the Messiah's consecration to 
 God and holiness is described, as Isa. xi., Mic. v., Isa. xlv., xlix., 
 Zech. ix., and others of similar character ; or some particular pas- 
 
 ' The Septuagint usually transliterates Hebrew Sade by sij^inti, as 2iwr for TVy : it 
 is somewhat strange that Nazareth is written in tiie New Testament with zcfa. In the 
 adjective Na^wpaio? the u> seems to represent Sk'u'a, as does the second a in Nai,"np<T. 
 
 ^ The arguments /w and con are given in the Introductions of De Wette and Bleek, 
 Alford's New Testament, vol. i., and Meyer's Commentary on Matthew. I agree with 
 the last-named author, in regarding the testimony of the early Christian writers, from 
 Papias to Jerome, as good ground for accepting the existence of an original Aramaic 
 Matthew. The strongest argument for the Greek original is that on wliich De Wette 
 rests the case ; namely, that the quotations in this Gospel from the Old Testament so 
 often follow the Hebrew [more properly an Aramaic version] against the Septuagint : a 
 translator from Aramaic into Greek, it is urged, would not do this ; he would rather fake 
 the Septuagint literally. But Paul, who wrote in Greek, did not .ilways cite the Septua- 
 gint literally ; and a translator may have taken a like freedom, especially if he was render- 
 ing an Aramaic translation. It must be admitted, however, that the testimony of the 
 early Christian writers is not perfectly decisive : they may have mistaken some other 
 Aramaic work for an original Matthew-Gospel.
 
 14 QUOTATIONS IX THE NEW TESTAMENT. 
 
 sage is supposed to be referred to, as Judg. xiii. 5, 7: "The child 
 shall be a Xazarlce to God," where the Alexandrian Septuagint has 
 NaCt/jutur tVrai ro TraiBdpmi; the similarity of sound between Na^tpaioi' 
 {Sdizuiiii'/i) and Nu^ajpaioi' {ytizomio/i) being regarded as great 
 enough to allow the evangelist to connect them ; as if he had written : 
 •'The prophets say, He shall be called a Nazirite, that is, Nazarite, or 
 Nazarene." But, omitting minor objections, it seems decisive against 
 this explanation, that the term /iaz:r always carried with it the idea 
 of the Nazarite (properly Nazirite) ascetic vow; that the prophets 
 never represented the Messiah as a Nazarite, nor did the Jews of the 
 evangelist's day hold such an opinion ; while Jesus himself was so far 
 removed from asceticism, that he was called by his enemies a glutton 
 and winebibber. As to the passage in Judges, it is to be said in 
 addition, that it is not Messianic ; and the evangelist would hardly 
 have taken a prescription respecting Samson, and applied it without 
 more ado to the Messiah. 
 
 c. More probable is a reference to Isa. xi, i ; where, after having 
 described the political depression of Israel and Judah (ix. 21), and 
 the overthrow of the invading Assyrian host (x.), the prophet goes 
 on to depict the coming period of prosperity for the nation ; " And 
 a bough shall issue from the trunk of Jesse, and a branch {neser) 
 from his roots shall bear fruit ; " that is, a Davidic king was to 
 restore Judah to a condition of righteous prosperity (the prophet 
 having in mind apparently the near future). The idea of the evan- 
 gelist would then be, that Jesus, in being a resident of Nazareth, a 
 Nasorai or Nasrai, fulfilled the prediction that the Messiah should be 
 a neser or nasr. Various considerations favor this explanation. The 
 passage in Isaiah was regarded by the Jews as Messianic (the Tar- 
 gum inserts the word " Messiah "). The agreement in sound between 
 nasorai o\ nasrai (Nazarene) and nasr (branch) is striking, and has 
 special weight if we suppose the evangelist to have had the Aramaic 
 name of the city before him. No great importance can be attached 
 to the objections, that the word neser occurs only in this passage, 
 while our text speaks of " prophets ; " and that the prophet does not 
 use the expression : " he shall be called." The plural " prophets " 
 may be used in an indefinite way of the body of the prophetic 
 writings, though only one passage is thought of; or the evangelist 
 may have had in mind such passages as Jer. xxiii. 5, xxxiii. 15,
 
 MATTHEW. 15 
 
 where a righteous "branch" {sciiiah) is promised to David. Though 
 Isaiah and Jeremiah do not say : " he shall be called," it is involved 
 in their words that the names tieser and semah belong to the deliver- 
 ering king whom they describe ; and so the Jewish doctors understand 
 
 it. The chief objection to this view is, that it seems to make 
 
 the evangelist's procedure violent, and his allusion far-fetched. To 
 say that the Messiah, because he was by residence a Nasrai, fulfilled 
 the prophet's prediction of a king who was to be a iiasr (branch) 
 of the house of David, appears to be a meaningless paronomasia. 
 It would not help the case materially if the name of the city were 
 proved to be derived from the word 7iasr : the connection between 
 the prophetic passage and the Messiah would still be unspiritual and 
 arbitrary ; it cannot be supposed that Isaiah had the city of Naza- 
 reth in mind.' But it must be remembered, that it was the custom 
 of the time to make such far-fetched allusions to Old-Testament 
 passages. The Talmud and later Jewish works abound with them, 
 and the New-Testament writers would doubtless employ the methods 
 of their contemporaries. If this is the evangelist's citation, it refers 
 not to the lowliness of the Messiah (Hengstenberg, Christology, 
 ii. i), but to his greatness as deliverer 'of his people : see the passage 
 in Isaiah. 
 
 2. It is possible that our text intends no reference to any partic- 
 ular word or passage in the Old Testament, but is a summing-up of 
 all its statements relative to the lowliness of the Messiah. 
 
 The Jerusalem teachers regarded the Galileans as uncultivated 
 provincials. A Gahlean was recognized by his ridiculous pronuncia- 
 tion (so Peter, Matt. xxvi. 73) : he especially confounded the gut- 
 tural letters, making no difference between Aief, He, Heih, and 
 Ayin; and was held to be incapable of rightly understanding the 
 Scripture (Talmud, Erubin, 53, i ; see Buxtorfs Lexicon, s. v., VSj, 
 and Emanuel Deutsch, in Smith's Bible Dictionary, American edition, 
 iv. 3408). Out of Galilee, said the Pharisees, no prophet could 
 
 ' The origin of the name Nazareth cannot be made out with certainty. The New- 
 Testament forms nazara, nazareth, seem to be Aramaic formations (emphatic and fem- 
 inine) from the stem nasar (^ITJ), and would naturally mean something connected with 
 'twig, shoot; " but whether the town was so called from the low bushes growing near it, 
 or for some other reason. !s all matter of conjecture. See Hengstenberg, Christology of 
 the Old Testament, vol. ii. pp. i ff.
 
 IG QUOTATIONS IN THE NEW TESTAMENT. 
 
 arise (John vii. 52). Nazareth, no doubt, shared the general con- 
 tempt attaching to Gahlee ; and in John i. 46, Nathanael, himself 
 a Galilean of Cana, speaks of Nazareth as if it had a special insig- 
 nificance of its own.' The evangelist, then, may have used the term 
 " Nazarene " as a synonyme of social insignificance ; and found a 
 prediction of this contempt in such passages as Isa. iii. : " He shall be 
 despised and rejected of men," etc. ; and Lam. iii. : " I am the man 
 that hath seen affliction," etc. ; which were regarded as Messianic. 
 
 This interpretation would relieve the quotation, to some extent, 
 from exegetical violence ; but it is not free from difficulties. Grant- 
 ing that the term " Nazarene " involves the contempt here im])lied, 
 it does not seem likely that the evangelist would make so vague an 
 allusion to such striking passages as Isa. liii. and Lam. iii. More- 
 over, an accidental social contempt attaching to birth in Nazareth 
 corresponds only feebly to the prophetic picture of a man despised 
 and rejected because of his adherence to the law of God. The 
 phrase, " he shall be called," would not, hideed, be decisive against 
 this explanation : for it would be natural and lawful to say that the 
 prophets " called " the Messiah that which they described him to be ; 
 and it would be quite in keeping with the ideas and customs of the 
 time to characterize some Scripture passage or passages by a repre- 
 sentative word, or sum up their meaning in a phrase. But we should 
 expect a more definite allusion than is supposed by this explana- 
 tion. Nor is it clear that " Nazarene " would express what is thus 
 put into it. 
 
 None of these proposed solutions seems to be perfectly satisfac- 
 tory ; that which refers the quotation to the nese}- in Isa. xi. i aj)])ears 
 to offer less difficulty than the others. 
 
 Matt. iii. 3 ; Mark i. 3 ; Luke iii. 4-6; John i. 23 : Isa. xl. 3-5. 
 
 Hcb. *' A voice cryirifr: In the wilderness prepare 
 ye a way for Yahwe, level in the desert a highway for 
 
 ' It has been suggested to nie by a friend, that this remark of Natlianael's points to a 
 rivalry between Cana and Nazareth. There is, in fact, no further trace of any particular 
 odium attaching tu the latter.
 
 MATTIIEAV, 17 
 
 our God — let every valley be raised, and every moun- 
 tain and hill be made low, and let that which is rugged 
 become even land, and the rough places a plain. And 
 the glory of Yahwe shall be manifested, and all flesh 
 shall see it too-ether." 
 
 Sept. "The voice of one crying in the wilderness, 
 Prepare ye the way of the Lord, make straight the 
 paths of our God. Every valley shall be filled, and 
 every mountain and hill be made low, and all \^Alex. 
 omits all] the crooked shall become straight, and 
 the rough way plains [A/ex., the rough way smooth 
 places] . And the glory of the Lord shall appear, and 
 all flesh shall see the salvation of God." 
 
 Matt., Mark. "The voice of one crying in the wil- 
 derness. Prepare ye the way of the Lord, make straight 
 his paths." 
 
 Luke. "The voice of one crying in the wilderness, 
 Prepare ye the way of the Lord, make straight his 
 paths. Every valley shall be filled, and every moun- 
 tain and hill be made low% and the crooked shall 
 become straight, and the rough w-ays smooth. And 
 all flesh shall see the salvation of God." 
 
 JoJni. " The voice of one crying in the wilderness, 
 Make straight the way of the Lord." 
 
 /f(7. xi. 3-5: :^rribN'2 hSd-d n:D"j;'3 nt!/'. mn' \r\_ o? i3i'?3 x"!ip Sip 
 :n;'p3S D'DDnni -nty'oS 3prn rrni ^'732;' n;oji -in-^Di ndt n'j-S3 
 
 nn'. "itj'a-bD ^x")i nin" nn3 nSjji 
 
 Sept. : ^UVT) [3oibVTog h t?) epr/iK.) 'Kroi/ihaaTE ti/v 66dv Kvpiov, evOeiac ttoieIte 
 Tiig Tpijdovg Tov Oeov rijiwv. Trdoa <papn-}^ TT?iTjp(oOr}aerai, Kat mlv opoc Kal fJovvdc 
 Ta-eLi'ijOof^ETar nal Icrai Travra tu ckoIlu. eig ei'delav, Kal tj -paxeia «f n-fdt'a, Kat 
 oipOriGeTac ij 66^a Kvplnv, Kal u\j>cTat ndcn aap^ ib auTTjpiov tov deov 
 
 Jl/ijff., Mark • 'i'w^ iSoCoi'-og kv t^ ep^f/tf) 'E-oifidaaTE rf/v oddv Kvpiov, EvOEiag 
 TTOIEITE Tclg Tpi/Sovg avrov. 
 
 Luke: ^uvi] (Souvrog ev t^ EpjJiKJ 'Erot/xuaaTE ttjv Mbv Kvpiov, EvOcuig -otEtTC
 
 18 QUOTATIONS IX THE NEW TESTAMENT. 
 
 Tu^ Tpt/Sovc avToi)' niiaa onpa)^ n?.riputil/ciTat aai ttuv opog kqI Jovvug ra-EivuOf)- 
 aeini, koI earai r« aKO?uu ei'f evOeiag koI ai rpaxttai eig odovg Miag • kqI uxpcTCu 
 ituaa aupi rd aurripiov tov deov. 
 
 John : 4>cjv^ /3<><JvT0f tv rj ipfii^j EiOvvare t^v 66bv Kvplov. 
 
 The " in the wilderness " belongs, as appears from the parallelism 
 (and compare verse 6 of Isaiah), to the words uttered by the voice; 
 there is little propriety in making the expression denote the place in 
 which the voice utters its cry, as is done by the Septuagint (followed 
 by the Latin Vulgate and the English Authorized Version), which 
 then omits "in the desert" as superfluous. "Filled" is intended 
 to be the equivalent of " raised." As the passage evidently relates to 
 the levelling of uneven land, " rugged " and " even " are better than 
 " crooked " and " straight," though the Hebrew would permit cer- 
 tainly the first of these. " All " is inserted in the Vatican Septuagint 
 for fulness of expression, but the Alexandrian agrees with the Hebrew 
 in omitting it. The expression : " All flesh shall see the salvation of 
 God" (where the Hebrew has, "shall see it," that is, God's glory), 
 is a euphemism, to avoid the apparently irreverent assertion that men 
 should see the glory of God, or an interpretation (God's glory is 
 manifested in the salvation of his people). 
 
 The New Testament follows the Septuagint closely. The Synoptics 
 abridge " the paths of our God " into " his paths ; " and Luke (with 
 whom agrees in general the Alexandrian text) slightly alters one 
 expression (writing "the rough ways smooth"), omits "all" before 
 " the crooked," as unnecessary, and leaves out part of the last 
 sentence for the sake of brevity. John condenses two clauses of 
 the Septuagint into one. 
 
 The passage in Isaiah is a description of Israel's return to Canaan, 
 from the exile in Babylon, across the desert ; the removal of all 
 obstacles out of the way is represented under the form of the con- 
 struction of a smooth road through the wilderness ; and the march 
 of the people is described as the march of Yahwe, God of Israel, 
 who would lead his people home. The prophet refers to nothing but 
 this event in the history of Israel. But in later times the tendency 
 of Jewish exegesis was to find Messianic predictions everywhere in 
 the Old Testament, and especially in Isa. xl.-lxvi. ; and when the 
 Gospels were written, such acts of preparation as are here described
 
 MATTHEW. 19 
 
 (and Mark includes the similar statement in Mai. iii. i ) would 
 naturally be connected with Christ's forerunner, John the Baptist. 
 The striking parallelism between the two periods is obvious : in one 
 case God manifests his glory by delivering Israel from exile, and 
 planting his church in Canaan ; in the other, by the announcement 
 of his universal truth in Jesus, and the establishment of his church in 
 the world ; and in both cases there is a preparation for the great act. 
 Here, as elsewhere, Jesus represents the consummation of God's 
 dealings with Israel and with the world ; his person embodies all 
 Israel's religious history. 
 
 Text. — Heb. has no manuscript variations. The Targum makes unimpor- 
 tant explanatory additions. Sept. raf rpiiSav^, plur. with art., not so good as 
 Heb. sing, without art. ; n3"i;?3 is omitted, perhaps as unnecessary ; tr'/Tipudr]- 
 ceTai, "filled," is free, not quite exact, rendering of KtiT, "lifted up;" Kai 
 Povvoq is scribal addition, for the sake of fulness ; Trdvra is insertion suggested 
 by the two preceding clauses; sing. Tpa\Ela where lieb. has plur., and plur. 
 ■nedla where Heb. has sing., are from different manuscript readings, or are 
 rhetorical variations ; aurr/piov rov deov is explanatory addition. 
 
 Gospels. — In the first sentence (Matthew and Mark have only this) the 
 Synoptics follow Sept. literally, only abridging tov deov tj/iuv into avTov. Luke 
 omits the navra of Sept., and makes the four following nouns plur., apparently 
 for rhetorical reasons (agreeing with neither Heb. nor Sept.) ; his omission of 
 Kai oipdTiaETut rj do^a Kvpiov is for the sake of brevity. Alex. Sept. agrees in most 
 points with Luke, and has probably been conformed to his text. John makes a 
 free condensation after Sept. There is no trace of an Aramaic version here ; 
 the verbal coincidences with Sept. show that the latter was the source of the 
 evangelists' te.xts, or the Aramaic version, if Matthew followed it, was identical 
 with Sept. 
 
 Matt. iv. 4; Luke iv. 4: Deut. viii. 3. 
 
 Heb. " Not by bread alone does man live, but by 
 every thing that proceeds from the mouth of Yahwe 
 does man live." 
 
 Sept., Matt. " Not by bread alone shall man live, 
 but by every word that proceeds out of the mouth of 
 God." 
 
 Luke. " Not by bread alone shall man live."
 
 20 QUOTATIONS IN THE NEW TESTAMENT. 
 
 z>.i//. viii. -5: nin* •£) 5<i:n-^3-Sr '2 mxn rrn- n:;'? onSn-Sr nS 
 
 DiNH rrn- 
 
 T T T 
 
 Sirf>t.: Oi« fjr' opr^ /xovu ^acrai 6 urdpurroc, uXX' em Travn (r^fiari tu iK-o- 
 pcvofievu diii arofiaTog deov ^aerai 6 uvdpunoc. 
 
 Matt. : Olk ct' upry /xovu (j/aeToi 6 uvOpuTTog, u?2.' ev navri f)f/fiaTi iK~opevo- 
 ftivu 6lu OTOfiaToq deov. 
 
 Luke: Ovk £tt' upru fiovu ^i/aerat 6 uvOpurro^. 
 
 In Deuteronomy the reference is to the manna with which the 
 Israelites were fed in the wilderness, and the contrast is between 
 ordinary food and this supernaturally supplied nourishment ; in the 
 Gospel the contrast is between food in general and other modes by 
 which God might sustain life. The ultimate meaning is the same 
 in both ; namely, the power of God to provide for his servants in the 
 absence of ordinary means. 
 
 7>jr/. — The Ileb. verb expressing a general fact is better rendered by Eng. 
 present ; the Sept. future, however, comes to the same thing. Sept. /i'/^a is 
 "word," as appears from the r5m aro/zarof , and is naturally supplied from the 
 context: did CTOfjaToq, "through the mouth, "=" out of the mouth." Sept. 
 "God," instead of "the Lord" (for Heb. " Yahwe"), may be a different reading 
 of a Heb. manuscript (for the old Hcb. manuscripts may easily have differed 
 among themselves in the reading of divine names), or it is the change of a scribe. 
 The h ravrl of Matthew, where Sept. has tvit navTi, may be a scribal variation, 
 or possibly a reminiscence of the Aramaic ; and so the omission of rw. 
 
 Matt. iv. 6; Luke iv. lo, ii : Ps. xci. ii. 
 
 //ed. " He shall command his ancjels concernincf 
 thee to keep thee in all thy ways ; on their hands they 
 shall bear thee up, lest thou strike thy foot against a 
 Stone." 
 
 The Vatican Septuagint omits "all" (which is found in the Alex- 
 andrian), and has "lest perchance." 
 
 Jlfa//. " He shall command his angels concerning 
 thee, and on their hands they shall bear thee up, lest 
 perchance thou strike thy foot against a stone."
 
 MATTHEW. 21 
 
 Liikc. " He shall command his ancfcls conccrnincr 
 thee to keep thee ; on their hands they shall bear thee 
 up lest thou strike thy foot against a stone." 
 
 Matthew and Luke are identical with the Septuagint, except that 
 Matthew inserts " and " for smoothness of connection. 
 
 ps. xci. II : iijn-j3 ^i}w °'?^ ^-t'- T?:"?"^^^ v^i^ i^:^w ^^^V-^ "2 
 
 Sept. ■■ 'Otl Tali iiyyiloig avroii kvTileiTat. nepl cov tov dLa(pv2.u^ai ae h raxq whig 
 cov, enl x^i-P'^'" upovaiv ae fiij ttqte -npooKOTpTiq npog Tildov tov nu6a aov. Alex, has 
 iv Ttuaaic raig odoig gov 
 
 Matt, inserts /cat before £7rt x^P""- Otherwise Matt, and Luke are identical 
 with Vat. Sept. 
 
 The Psahii is properly quoted by Satan to prove God's care of his 
 servants. According to Matthew, he omitted the words, " to keep 
 thee in all thy ways ; " according to Luke, only " in all thy ways " 
 is omitted. It is sometimes said that the quotation is garbled ; that 
 the clause " in all thy ways " (that is, " in all thy righteous ways ") 
 expresses the necessary condition of the divine providential care, 
 namely, that one shall be in the path of duty ; and that Satan, by 
 omitting these words, wilfully misrepresents the Psalmist, for the 
 purpose of leading Jesus to tempt God. But the omission of these 
 words does not affect the meaning of the verse ; elsewhere the New- 
 Testament writers often leave out such merely explanatory clauses. 
 The guile of Satan lies not in this verbal change, nor in his literal 
 application of the Psalmist's figurative language (for this occasion 
 would fairly come within the scope of the promise), but in his mis- 
 interpretation of the spirit of the passage, as Jesus points out (see 
 next quotation). 
 
 Matt. iv. 7; Luke iv. 12: Deut. vi. 16. 
 
 Heb. " Ye shall not tempt Yahwe your God." 
 Sept., Matt., Luke. "Thou shalt not tempt the Lord 
 thy God." 
 
 Sept., Matt., Luke : Ovk. kuTzetpdaeig Kvpwv rdv Beov aov.
 
 22 QUOTATIONS IN THE NEW TESTAMENT. 
 
 The Septuagint singular " thou, thy," where the Hebrew has pkiral, 
 is very possibly a difference of Hebrew manuscript reading. In this 
 section of Deuteronomy the number is freely varied ; the singular 
 occurring, for example, in our Masoretic text, in verses 5-13, the 
 plural in verses 14-17, the singular again in verses 1S-21, and both 
 singular and plural in verse 3. 
 
 By this quotation Jesus means to say, in reply to the above cita- 
 tion of Satan, that he had no fight to throw himself into uncom- 
 manded danger, and then expect God to deliver him ; herein Satan 
 had misrepresented the Psalmist, who had in mind only dangers 
 arising In the path of duty. In Deuteronomy this warning is given 
 with special reference to the lack of trust in God shown by the 
 Israelites at Massah (Exod. xvii. 1-7) ; where, being without water, 
 they tried the Lord's patience (tempted him) by doubting whether 
 he was with them, able and willing to supply their needs. Similar 
 lack of trust of God, with trial of his patience, is shown in a fool- 
 hardy demand for his protection, which is the case contemplated in 
 our quotation. 
 
 Matt. iv. 10; Luke iv. 8: Deut. vi. 13. 
 
 Hcb., Vat. Sept. " Yahwe {^Scpt.. the Lord] thy God 
 thou shalt fear, and him thou shalt serve." 
 
 Matt.. Luke. "The Lord thy God thou shah wor- 
 ship, and him only shalt thou serve " (and so Alex. 
 Sept.). 
 
 z>t'«Avi. 13. '\2j:t\ inKi xyn ynSx mrr-nx 
 
 Vat. Sept. : Kvpiov rdv 6e6v ^o^tjOticij koI ovtCi larpEvaEiq. 
 
 Matt., Luke: Kvpiov top Oeov npoaKVVTjUiic Kui avrCi fiovtf) ^arpevacig ; and so 
 A/ex. Sept. 
 
 The " worship " is a free rendering instead of " fear," and the 
 "only" is added to bring out clearly the restriction involved in the 
 words. Probably these natural alterations passed from the Aramaic 
 synagogue version into the New Testament, and were thence trans- 
 ferred to the Alexandrian Septuagint.
 
 MATTHEW, 23 
 
 In Deuteronomy the contrast is between Yahwe, God of Israel, 
 and other gods ; in the Gospels, between God and other objects of 
 worship ; the first contrast includes the second. 
 
 Matt. iv. 15, 16; Luke i. 79: Isa. viii. 23, i.\. i (A. V. ix. i, 2.) 
 
 Heb. "In the former time he degraded the land of 
 Zebulon and the land of Naphtali, but in the later he 
 honors the region toward the sea, beyond the Jordan, 
 the district \^gelil^ of the nations. The people who 
 walk in darkness see a great light, and they that dwell 
 in the land of blackness, light shines on them." 
 
 Sept. " Drink this first, do it quickly, O region of 
 Zabulon, land of Naphtali, and the rest who inhabit 
 the seacoast, and beyond the Jordan, Galilee of the 
 nations. O people walking in darkness, behold a 
 great light, ye who dwell in the region, the shadow 
 of death, light shall shine on you." 
 
 Matt. " The land of Zebulon and the land of Naph- 
 tali, toward the sea, beyond the Jordan, Galilee of the 
 nations [Gentiles], the people which sat in darkness 
 saw a great light, and to them that sat in the region 
 and shadow of death, to them did light spring up." 
 
 Luke. "To shine on them that sit in darkness and 
 the shadow of death." 
 
 Isa. viii. 23, ix. i : innxni 'Sfis; rii'-^N^ pbnr ni*"iN ^-^r^ jvjxin n;\3 
 
 Vat. Sept. .• TovTO Trpc'rov tt/V, raxv T-oin, ^upa Zai3ov?.6v, rj yfj Nt(p6a7ilii. Koi oi 
 AoiTTOt ol TTjV nnpaAiav koi nepav rot) 'lop6uvov, TaXiXoia ruv iOvCjv 6 ?M)( 6 TTopevo- 
 ficvog tv uKnTcc i6eTE dug fieya, ol KaroiKOiiv-rc iv X'^P? ^"^9 Oavurnv ^Cyg ?A/i\{>Ei 
 
 A/cx. Sept. : Nf^9ff?.f'/i 66dv Oa/MaGijg koi ol ?.oc-oi ol tt/v 7iapa?.iav KaToiKnivreg.
 
 24 QUOTATIONS IN THE NEW TESTAMENT. 
 
 At end of verse i add : ru fiipii ri/C 'lovduiac. 2 : 6 ?.adg u KaOii/itvoc . . . ;t<^P? 
 
 Kai OKl^. 
 
 Matt. : F/) Za JouXwv koL yri Ne(pda?Mfi 66dv dcJMoariq Tvepav Toii 'lopdinov, Ta?j.- 
 Xaia Tuv kiivCrv, 6 /moc 6 KaOf/fievog iv anoTiq (pu^ eidev fiiya Koi Tolg naOiifiivoig iv 
 X<^po Kol OKi^ UavuTov (pCic uveTttXev qvtoIc. 
 
 Luke : 'Empuvai TWf ev ohctu kcu OKid Oavurov KaUtjfihois. 
 
 Tlie text of Matthew seems to follow an Aramaic version, with 
 modifications from the Septuagint. The evangelist, in the first place, 
 deals freely with the first sentence, taking from it only so much as 
 contains a geographical reference to the Galilee region, the scene of 
 Christ's ministry, and omitting, as unnecessary to his purpose, the 
 verbs " degrade " and " honor." This part of his text is a foir render- 
 ing of the Hebrew. In the next sentence, while the general sense 
 is preserved, there are two departures from the original, namely, 
 "the people which sat" (instead of "walk"), and "the region and 
 shadow of death" (instead of "the land of the shadow of death," 
 properly, "land of deep shade" or "darkness"). The former of 
 these may be a variation made by the Aramaic version, or it may be 
 an assimilation to the following "sat," by the evangelist himself: the 
 latter, the expression " region and shadow," is an extension of the 
 Septuagint " region, shadow," perhaps a scribal inadvertence, perhaps 
 merely from desire for expansion. Such an inaccuracy of expres- 
 sion (putting "'region" and "shadow" as parallel appellatives, instead 
 of making the second define the first) would hardly be found in an 
 Aramaic version of the Hebrew. We must suppose, then, that either 
 the original Aramaic Matthew (if there was one), or the writer of 
 the present Greek Matthew, followed in the main the Synagogue 
 version, but made one change after the Septuagint; or, that the 
 Aramaic itself in this last case followed the Septuagint. In the first 
 verse, the Septuagint has so misread the Hebrew as entirely to miss 
 the sense; and in the next, it improperly makes the verbs imperative. 
 Luke gives a free condensation of the latter part of the passage, 
 apparently also after the Aramaic ("sit," instead of the Hebrew and 
 Septuagint "walk"). It is possible — it cannot be said to be prob- 
 able — that both Matthew and Luke follow a Septuagint text differing 
 from that which we now have. The Alexandrian Septuagint is not an 
 independent authority. 
 
 The prophecy (chaps, vii.-ix.) of which our passage forms a part
 
 MATTHEW. 25 
 
 was uttered while the Syrian-Israelitish attack on Judah was impend- 
 ing ; and its object was to dissuade the people from the Assyrian 
 alliance, and lead them to trust to Yahwe alone. Says the prophet : 
 " Yahwe will bring on them and you the king of Assyria like an over- 
 whelming river. No alliances shall save you, but Yahwe will be your 
 sanctuary ; of this I and my children are signs. Consult not wiz- 
 ards, but God's instruction given you by his prophets. The nation 
 shall fall into grievous suffering and darkness, but there shall come 
 a better time : the northern part of the land, at first humiliated, shall 
 afterwards be honored, — the rod of the oppressor shall be broken, 
 and the people shall rejoice." The reference is to the Assyrian 
 invasion (about B.C. 734-732), from which the northern part of the 
 country, Zebulon, Naphtali, and the trans-Jordanic region, suffered 
 most. A partial fulfilment of the promise of deliverance might 
 be seen in the disaster that befell Sennacherib's army (2 Kings 
 xix. 35) ; but the prophet's hope went beyond this to the king who 
 was to bring perfect rest and happiness to the nation (ix. 5, .Author- 
 ized Version, ix. 6). This hope was never realized in its outward 
 form : on the contrary, Israel became a vassal of the Assyrian, and 
 ultimately lost its political life. Nevertheless, the ethical-religious 
 side of the promise was realized. Isaiah's ideal state was founded 
 on righteousness, and involved a complete union of soul between 
 God and man ; it was essentially, in its spiritual element, the kingdom 
 of God that Jesus established. The evangelist is so far right in 
 identifying the teaching of Jesus with the spiritual light that the 
 prophet predicts for his people ; though it is a superficial and un- 
 important coincidence, that the Christ taught in that very northern 
 region which first fell into the hands of the Assyrian. The reference 
 in Luke is a general one to the spiritual enlightenment of the Mes- 
 sianic time. 
 
 Text. — The Heb. text is supported in general by the Greek, Latin, and 
 Syriac. The Sept. misreadings are remarkable : tovto seems to be rendering of 
 nXT, read instead of r\J,'3 ; -Kit, " drink," is scribal miswriting of -KoiH, and was 
 probably introduced from the margin ; Taxv Tio'ui is the (here incorrect) transla- 
 tion of h^r\; for pins, "later," was wrongly read CnPN, "others;" lOJH 
 " honors," seems to have been wanting in the Heb. text of Sept. (Alex, kotoc- 
 Koiivreg is insertion for clearness) ; X<^P? <^f'? davurov ignores the stat. const, in 
 mobi* I'lXD. Matthew's Kadriftevog, "sitting," instead of "walking," cannot be
 
 26 QUOTATIONS IN THE NEW TESTAMENT. 
 
 a misreading of the Heb. text, but is rather assimilation to the following Kadr}- 
 fihvig; xupa aai OKta is a development (away from the Heb.) of Sept. xupg. omq. 
 Alex. Sept. follows Matt, in several cases : its 66<)i> daldaajjq makes a duplet 
 with oi T7p> zapa}uav; the hand of a Christian scribe is seen in the gloss at the 
 end of verse i : tH fiiprj r/}f 'lovdaiag. 
 
 The Be.\titudes. — Matt. v. 3-10; Luke vi. 2o-2.-». 
 
 Af(7/^. V. 3. Lid'c vi. 20. " Happy are the poor in 
 spirit." 
 
 A summing-up of various passages, such as Isa. xxix. 19, Ixi. i, 
 l.wi. 2, Ps. Ixix. ^^ (Authorized Version, 32). 
 
 ]\Iatt. V. 4. " Happy are they that mourn, for they 
 shall be comforted." 
 
 Ltikc vi. 21. " Happy are ye that weep now, for ye 
 shall laui/h." 
 
 o 
 
 /ffl. Ixi. 2: D'S2N-S3 OnjS 
 
 Sept. : napaKa?.eaai nuvTag Toi'f irevOoi'VTag. 
 
 lilatt. : MuKupioi oi ■KEvOovvTEg on nvroi napaKT-TjOrjaovTCU, 
 
 Luke : MaKupioi oi K/M.iovT£g wv on yETUiaeTE. 
 
 In his announcement of the blessings of the coming time of glory 
 for Israel, Isa. Ixi. 1-3, the prophet is commissioned, among other 
 things, to "comfort all that mourn " (verse 2) ; and that the mourn- 
 ing spoken of is an ethical-religious one, appears from the fact tliat 
 the end of the comforting is that " they may be called oaks of right- 
 eousness, the planting of Yahwe, unto glory." Jesus still more dis- 
 tinctly raises mourning to a spiritual plane. Luke gives a free 
 rendering. 
 
 Mait. V. 5. " Happy are the meek, for they shall 
 inherit the land." 
 
 Ps. xxxvii. 1 1. "The meek shall inherit the land." 
 
 Ps.x\x\\\. II: V'^'?"''^T'. °"'^>ll 
 
 Sipt. : Oi (k Trpatii; KKTjpovonrjaovaiv yfjv. 
 
 Matt. : MoKuptoc oi ~paEii ort avTol KAjjpovofif/aovai tt)v y^v.
 
 MATTHEW, 27 
 
 The " meek " are the humbly obedient to God, the righteous (see 
 verses 9, 18, 22, 29, 34, of the Psahii), who receive what was to the 
 ancient Israehte of the later time the condition and embodiment of 
 all civil and spiritual blessing, a share in the glorious land of promise, 
 since to citizens of this land alone belonged the privileges of the 
 kingdom of God. It was not " the earth," but the land of Canaan, 
 that the pious Israelite hoped to inherit, Jesus must be supposed to 
 use the expression in its broad sense, as equivalent to " being heirs 
 of the spiritual privileges of God's kingdom," 
 
 Matt. V. 6. " Happy are they that hunger and thirst 
 after righteousness, for they shall be filled." 
 
 Luke m. 21. "Happy are ye that hunger now, for 
 ye shall be filled." 
 
 A general reference, perhaps to Isa. Iv. : " Ho, every one that 
 thirsteth, . . . come, buy and eat ; . . . hear, and your soul shall 
 live, and I will make an everlasting covenant with you : ... let the 
 wicked forsake his way." A spiritual hunger and spiritual food. 
 
 Matt. V. 7. " Happy are the merciful, for they shall 
 obtain mercy." 
 
 Compare Ps. xviii. 26 (Authorized Version, 25) : "With the mer- 
 ciful thou wilt show thyself merciful," and Prov, xi. 17 : "The kind 
 [merciful] man benefits himself." There is no verbal agreement 
 between the Septuagint of the Psalm-passage and Matthew ; iki/jixwv, 
 which Matthew uses for " merciful," is found in the Greek of Prov. 
 xi. 17. 
 
 Matt. V. 8. " Happy are the pure in heart, for they 
 shall see God." 
 
 In Ps. xxiv. 3-5 it is the " pure in heart " (Septuagint, ko^o/ios 
 T-rj KapSia, as in Matthew), of whom it is said that he "shall stand 
 in God's holy place," that is, in God's presence, enjoying perpetual 
 communion with him. Compare Ps. xv.
 
 28 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Matt. V. 9. " Happy are the peacemakers, for they 
 shall be called sons of God." 
 
 A generalization from the Old Testament. God is the bestower 
 of the supreme blessing of peace (Ps. Ixxii. 3, 7, Ixxxv. 11, Author- 
 ized Version 10) ; and they that make peace may by excellence be 
 called his sons. Compare Prov. xii. 20 : " To the counsellors of 
 peace there is joy." 
 
 j\Iatt. V. 10. " Happy are they that have been per- 
 secuted for righteousness' sake" (and see Luke vi. 22). 
 
 A general inference from the Old Testament ; possibly with special 
 reference to Dan. vii. 25-27, where the holy people, after having been 
 persecuted, receive the kingdom of heaven. 
 
 Matt. v. 21-43. 
 The quotations in this group are short, and call for little criticism. 
 
 Matt. V. 21. "Thou shalt not kill." 
 
 From Exod. xx. 13 ; Deut. v. 17. Quoted also in Matt. xix. iS; 
 Mark x. 19; Luke xviii. 20; Rom. xiii. 9; Jas. ii. 11. The words 
 in Matt. v. 21 : "Whosoever shall kill shall be in danger of the judg- 
 ment," are not a literal quotation, but a general statement of the 
 old Israelitish law. 
 
 Matt. V. 27. "Thou shalt not commit adultery." 
 
 From Exod. xx. 14; Deut. v. 18. Quoted also in Matt. xix. iS; 
 Mark x. 19; Luke xviii. 20; Rom. xiii. 9; Jas. ii. 11. 
 
 Matt. V. 31. 
 
 The law of divorce, from Deut. xxiv. i (Septuagint, fii^Xiov u.tto(t- 
 raaiov, " writing of divorcement," for which Matthew has simply
 
 MATTHEW. 29 
 
 aTroa-Taa-Lov) . Jesus assumes that the law in Deuteronomy allowed 
 divorce for slight cause (as the school of Hillel taught), against 
 which he declares himself in verse 32. 
 
 Matt.v. '})'^. "Thou shalt not forswear thyself, but 
 shalt perform unto the Lord thine oaths." 
 
 A free citation from Num. xxx. 2 ; Exod. xx. 7 ; Lev. xix. 1 2 ; 
 Dent, xxiii. 21 (compare Eccl. v. 4). Quoted also in Matt. xix. 18. 
 
 Matt. V. 38. " An eye for an eye, and a tooth for a 
 tooth." 
 
 From Exod. xxi. 24; Lev. xxiv. 20; Deut. xix. 21. The Old- 
 Testament civil law of retaliation ; here, so far as it was held to be an 
 ethical rule, set aside by Jesus. 
 
 Matt. V. 43. "Thou shalt love thy neighbor, and 
 hate thine enemy." 
 
 The first clause is from Lev. xix. 18:" Thou shalt love thy neigh- 
 bor as thyself," which is given fully in Matt. xix. 19, xxii. 39 ; Mark 
 xii. 31; Luke x. 27 ; Rom. xiii. 9; Gal. v. 14; Jas. ii. 8. The 
 second clause is an interpretation of the spirit of the Israelitish law, 
 not only in Lev. xix. 18, where the restriction of love to the neighbor 
 — that is, fellow-countryman — fairly involves its negation in the 
 case of foreigners, but throughout the Old Testament, where the 
 hostile relation of Israel to the other nations makes hostility to them 
 a necessary accompaniment of devotion to the interests of the chosen 
 people. 
 
 Matt. viii. 17; John i. 29; i Pet. ii. 24: Isa. liii. 4. 
 
 Hcb. " Our sicknesses he bore, and our pains, he 
 carried them." 
 
 Sept. " He bears our sins, and suffers for us."
 
 30 QUOTATIONS IX THE NEW TESTAMENT. 
 
 Matt. " Himself took our weaknesses, and bore our 
 diseases." 
 
 JoJui. " Who bears the sin of the world." 
 
 Pet. "Our sins he himself bore" (or, carried up). 
 
 /f<7. liii. 4: d'^::^ ir^j^Doi Nb'j Nin irSn 
 
 Sept. : OiTOf rof anapriac ijfujv ipipei kqI nept ^/xCiv odvruTai. 
 Matt. : AiVof rug uaOevtioi iijiCjv l?.aj3ev kqi -(if voaov^ ijSdaTaaev. 
 yohn : 'O alpuv tt/v ufiapTtav -ov Koa/iov. 
 Pet. : Tuf u/iapriag iffujv airof uv^veyKtv. 
 
 Matthew follows rather an Aramaic version than the Greek ; Peter 
 is freely, and John still more freely, after the Greek. 
 
 The fifty-third chapter of Isaiah is a description of the unmerited 
 and vicarious sufferings of the servant of Yahwe, — that is, Israel in 
 exile, especially the pious spiritual part of the nation, of whom the 
 prophet here says : "he bore our sufferings, and carried our sorrows." 
 The suffering that righteous Israel endured in exile was the result of 
 the sin of the nation, for whose purification God imposed this grief 
 on his servant. This ascription of vicarious suffering to God's peo- 
 ple, though not a prediction, carries with it the possibility of similar 
 suffering by any servant of God, above all by him who stood nearest 
 to God, and in most perfect sympathy with man. Matthew, giving a 
 physical sense to the prophet's words, and rendering: "himself took 
 our infirmities and bore our diseases " (herein not agreeing with the 
 Septuagint), finds them fulfilled in Jesus' acts of bodily healing; 
 that is, he regards the diseases of men as having been transferred to 
 Jesus and borne by him, — an idea not intended by the prophet. If 
 we could understand the evangelist to say merely that Jesus was bur- 
 dened in soul by the sorrows of men, this would be, not exactly the 
 sense of the prophet, but a not unnatural extension of his thought. 
 
 The passage in Isaiah was regarded by the Jews generally, and 
 
 by the New-Testament writers, as Messianic ; and is in John and 
 Peter applied to the vicarious death of Christ. They both agree in 
 the main with the Septuagint, having "sin" instead of "suffering," 
 which is a justifiable paraphrase so far as the suffering is regarded by 
 the prophet as a punishment of sin. yohn : "Behold the Lami) of 
 God, who bears {or, takes away] the sin of the world." Peter : " Who
 
 MATTHEW. 31 
 
 liimself bore our sins in his body on the tree " {or, carried up uur 
 sins in his body to the tree). 
 
 Text. — Sept. gives a paraphrase rather than a translation: uiiapuaQ is in- 
 tended as rendering of "'vn, "sufferings," and not of NDD or DXOn, "sins;" 
 and so bivvuiai of 2XD0. The Aramaic version followed by Matt, renders Ilel). 
 literally. Peter adopts the general form of Sept., with changes: his airof (which 
 Matt, also has) is for emphasis, and for the same end he places it just before the 
 verb; uv?/veyKev is a mere variation of tense of the .Sept., to suit the form of the 
 discourse. John takes only the general idea, and renders it by his own Greek, 
 using the sing, "sin" (the world's sin regarded as a mass), and a verb which 
 denotes "bearing" in the sense of "taking away;" these stronger terms corre- 
 sponding to the ideal conception of the Christ in the P'ourth Gospel. 
 
 Matt. ix. 13, xii. 7; Hos. vi. 6. 
 
 //cd., Matt. " I desire mercy and not sacrifice." 
 Sept. " 1 desire mercy rather than sacrifice." 
 
 Heb.: r\i\ nSi "man npri 
 
 Sept. : *E^fOf ^e?^u fj dvaiav. 
 
 Matt. : 'E/£Of y£7>(j Kal ov (dvaiav. Matt, follows the Aramaic version. 
 
 God desired of Israel, said the prophet, not ceremonial service 
 (in which they were strict enough), but a heart in accord with him- 
 self; and Jesus makes the application to the Pharisees who objected 
 to his eating with tax-gatherers and other disreputable persons, and to 
 the violation of the traditional sabbath-law by his disciples. 
 
 Matt. xi. 10; Mark i. 2; Luke i. 76, vii. 27: I\Ial. iii. i. 
 
 Ifcd. " Behold, I send [am sending-, or about to 
 send] my messenger, and he shall prepare a way be- 
 fore me." 
 
 Sept. The same. 
 
 Alatt. " Behold, I send my messenger before thy 
 face, who shall prepare thy way before thee."
 
 32 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Mark. " Behold . . . who shall prepare thy way." 
 Luke i. 76. " Thou [John] shalt go before the face 
 of the Lord to make ready his ways." 
 Luke vii. 27. Identical with Matt. 
 
 Mai. iii. i : 'JsS ^"iTH^S^ 'DnSo nStJ^ 'JJH 
 
 Sept. : 'liai) i^anoariXXu rbv uyyeXov fwv kol intiS^sipsTai odbv npo -poauirov 
 fiov. 
 
 Matt. : 'ISoi) eyu unoaTf^Tiu tuv uyjc/MV [lov npb npoauTiov gov of KaTaoKCVuau 
 TT/v biov GOV tfinpoadtv aov. 
 
 Luke vii. 27 : The same, with om. of tyu. 
 
 Mark same as Luke, with om. of i/nrporjOev aov. 
 
 Luke i. 76 : Kal av . . . TTpoiropeiari . . . tvumov Kvpiov hoi/uiiaai ti(5oi'f airoii. 
 
 The form of the Gospel quotations might be derived from the 
 Septuagint ; but in that case the fact that the three evangeHsts agree 
 in certain noteworthy differences from the Hebrew and the Septua- 
 gint would point to a traditional transformed Christian reading of the 
 passage, and this seems less probable than derivation from an Ara- 
 maic synagogue reading. The Messianic interpretation might easily 
 lead to a Messianic form : the synagogue version would make the 
 passage an address to the Messiah, changing the pronouns accord- 
 ingly, and inserting " before thy face " after " messenger " for dis- 
 tinctness of reference ; and the Synoptics, all closely connected with 
 Palestine, would adopt this version. Yet the other explanation sug- 
 gested above is not impossible, A similar transformation of the pas- 
 sage into Messianic shape may have taken place in the first Christian 
 circles, and thence have come into the Synoptic Gospels, Luke i, 76 
 is a free combination of Mai, iii, i and Isa, xl, 3, after the Septuagint. 
 
 The prophet is reproving the people (including the priests) for 
 their neglect of ceremonial and ethical duties, and for their sceptical 
 opinions. They were in the habit of saying (ii, 17) : "Yahwe takes 
 pleasure in evil-doers;" and of exclaiming: "Where is the God 
 of judgment?" They had lost faith in a righteous divine control of 
 affairs. To this the prophet replies (iii.), that Yahwe will soon mani- 
 fest himself in judgment, first sending a messenger to purify the 
 people, and especially the Levites, " You ask for Yahwe : the Lord, 
 whom you seek, shall suddenly come to his temple, and your doubts
 
 MATTHEW. 33 
 
 shall vanish" (iii. i8) ; the day of Yahwe (iii. 19, Authorized Version 
 iv. i), the moment when he shall show himself as strict judge of the 
 bad and rewarder of the good, shall be dreadful (so Joel iii. 4, 
 Authorized Version ii. 31, and elsewhere in the prophets). After the 
 manner of Oriental rulers, his coming is to be ushered in by a mes- 
 senger, who is not particularly described. In iii. i he is called "the 
 m.essenger of the covenant," conceivably an angel, as in Exod. 
 xxxiii. 2 ; but in iii. 23 (Authorized Version iv. 5) he is apparently 
 represented as a prophet, whose work shall be stormy hke that of 
 Elijah, and who may properly be called a messenger of the covenant, 
 one who is to establish more perfectly God's covenant with his peo- 
 ple. The prophet's declaration, then, seems to be, that some vigor- 
 ous man will soon appear, who will with strong hand bring Israel 
 back to the pure service of God ; and then Yahwe himself will come 
 in the capacity of final judge. 
 
 In the Gospels this messenger is identified with John the Baptist, 
 who is also declared to be the Elijah whom the Jews (from Mai. 
 iii. 23, Authorized Version iv. 5) expected to be the forerunner of 
 the Messiah ; the Malachi-passage is changed in form, as above 
 described, so as to become an address to the Messiah, Luke i. alone 
 preserving the form of the prophetic expression. The Gospel quota- 
 tions, though they introduce a Messianic reference not found in Mal- 
 achi, yet faithfully preserve the spirit of his words. He thought of a 
 speedy interposition of God, heralded by a prophet ; and such an 
 interposition, though hardly in the form expected by Malachi, was 
 the appearance of Jesus, of whom John was the forerunner. 
 
 Text — The Ilcb manuscripts offer no variations. Sept. gives an accu- 
 rate translation of the original. The uttocitD.Xu, KaraaKEvuait, and IfinpoaOev 
 
 aov of the evangelists, where Sept. has i^a-:iocT 171(0, l7nff?.erl>eTat, r.nd -po -^rponu- 
 Ttov jiov, are most easily explained as translations from the .Aramaic. The irot- 
 fidaai of Luke i. 76 is probably after the Sept. of Isa. xl. 3. 
 
 Matt. xi. 23; Luke x. 25. 
 
 The description of Capernaum as "exalted to heaven and going 
 down to Hades," is perhaps after the similar description of the king 
 of Babylon in Isa. xiv. T3-15.
 
 84 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Text. — Sept. has : dq rdv oipavov uvajSi/aoftai . . . tig u6i)v Kara^ii/ay ; Matt., 
 Luke : twf oipavov v^uOtjarf, iuc «<5ou Karajiiict). The citation is more probably 
 after the Aramaic, the vernacular; and the iypuOTjoy may be a free modification 
 to suit the discourse, or may be suggested by the Aramaic rendering of D"^N, "I 
 will e.valt," in verse 13. 
 
 Matt. xii. 1S-21 : Isa. xlii. 1-4. 
 
 Hcb. " Behold, my servant on whom I lay hold [or, 
 whom I uphold], my chosen in whom I delight [///., 
 my soul delights], I have put my spirit on him, he 
 shall send forth judgment [^r, law] to the nations. 
 He shall not cr)-, nor call aloud, nor make his voice 
 heard in the street. A bruised reed he shall not 
 break, and a dim wick he shall not quench ; unto truth 
 he shall send forth judgment \or, law]. He shall not 
 faint nor fail till he set judgment [or, law] in the 
 earth ; and to his instruction distant lands shall look." 
 
 Sept. " Jacob is my ser\^ant, I will lay hold on him ; 
 Israel is my chosen, my soul has accepted him ; I have 
 put my spirit upon him, he shall bring forth judgment 
 to the nations. He shall not cry, nor lift up [his 
 voice], nor shall his voice be heard without. A bruised 
 reed he shall not break, and smoking flax he shall not 
 quench, but unto truth he shall bring fordi judgment. 
 He shall shine forth, and shall not be disheartened till 
 he set judgment on the earth, and in his name shall 
 the nations hope." 
 
 Matt. " Behold, my servant whom I have chosen, 
 my beloved in whom my soul is well pleased ; I will 
 put my spirit on him, and he shall declare judgment 
 to the Gentiles. He shall not strive nor cry aloud, 
 nor shall any one hear his voice in the streets. A 
 bruised reed shall he not break, and smoking flax shall
 
 MATTHEW, 35 
 
 he not quench, till he send forth jud^^ment unto vic- 
 tory ; and in his name shall the Gentiles hope." 
 
 /sij.xVn. 1-4: 03^3 vS;; 'pn 'nnj -usi r\r)^-y nma i3-ii-do>|! '^^;'. jn 
 iaty' nS ]Mi-n n^p :i"7ip ^'m? y:':iv: x'?) ni:/' xSi pi'v. x^ :K'vr d'i:'? 
 D'b' n;' rn' kSi hhd' «^ ; od^o x-yr noxS njao' k^ hhd nriu/a^ 
 
 Se/f. : 'laKUjS 6 naic /lov, uvt iJ.Tj^>ofim av-ov ' 'I^po^A 6 ekIcktu^ fiov, irpoaede^aTo 
 avrdv ij il'vxf/ fiov ' iduKa rd nveifiu /jov in' avTov, Kpiaiv toi^ eOviaiv t^oiaei • ov 
 KEKpu^tTai ovde uvijaet, ov()e uKovaOr/aerai ffw y ipuvTf avTOv. Ku?Mfiov reOXaafiivov 
 ov avvTpiipEt, Kai Mvov Karrvil^oiiEivv ov aiiiaei, uXXii e'l^ u?,f/Unav i^oica KpiatV 
 uvaXu/iipEt aai ov OpavaOi/oETai, tuc «" d^ tTi tt/c >'W npiaiv koI Ini ru 6v6/ian 
 avToi) iOvjj iXmovaiv. 
 
 Matt. : '\6ov 6 nai^ fiov bv ^piriaa, 6 dyantjTOi (lov bv ev66KT}CEV ?/ ijwx^ fiov, Otjou 
 rd nvEvjtu fiov Ik' avrov, kqi Kpiaiv roi^ lOvECiv uTzayyE^El ovk (piaei ov6e Kpavyuaei 
 ov(]e ciKOvoEi Tig tv raig ixAartiuig ttjv (jxjvtjv ai'Tov Ku?.afiov avvTErpififtevov ov 
 KaTEu^Ei Kal 2.ivov Tv<p6fiEV0v ov ajUoEi lug uv kK^aki} tig vIkoq ttjv Kpiaiv^ koi tu 
 bvofian avrov lOvrj i2.Tnovaiv. 
 
 The Septuagint differs so widely from Matthew that it is evident 
 the latter was unaffected by it. 
 
 The Greek rendering of Matthew, doubtless following an Aramaic 
 version, departs in several points from the Hebrew: "have cliosen," 
 instead of " lay hold of, uphold," is inexact, and so " beloved," 
 instead of "chosen one" (perhaps to avoid the repetition of 
 "chosen") ; "strive" is a free interpretation of the verb meaning 
 " to cry," the crying in the case being supposed (and not imj)rob- 
 ably) to be connected with violence ; " smoking flax " agrees with 
 the Septuagint and the Vulgate, but is not accurate ; how the Ara- 
 maic got the rendering "send forth judgment unto victory," mstead 
 of "unto truth," is not clear — perhaps it had a different Hebrew 
 word from ours in its text, but more probably " victory " is a free 
 translation or interpretation of the idea of " certainty." which is con- 
 tained in the Hebrew word for " truth ; " the next clause of the 
 Hebrew is omitted for brevity's sake ; and in tlie last clause the '• in 
 his name shall the Gentiles hope," is a free Messianic interpretation 
 of the Hebrew, " to his instruction distant lands shall look." The 
 evangelist, then, does not render from the Hebrew original, nor from 
 the Septuagint (at least, not from our present Septuagint text), but
 
 36 QUOTATIONS IN THE NEW TESTAMENT. 
 
 from some Aramaic version, which gave a partly paraphrastic Messi- 
 anic translation, such as is often found in our Targums. It is not 
 probable that this Aramaic version was in writing : it was rather the 
 synagogue oral version, which would be familiar to Palestinian jews. 
 A similar rendering after Isa. xlii. i is found in Matt. iii. i 7, xvii. 5 ; 
 2 Pet. i. I 7 : " This is my beloved Son, in whom I am well pleased." 
 The prophet is describing the fortunes and functions of the ser- 
 vant of Vahwe, that is, Israel (xli. 8), especially in relation to the 
 other nations : the one holy, omnipotent God will endue his servant 
 with strength (xl.) ; him he had chosen among all the nations 
 (xli. 9), who, being nothing and vanity, shall be confounded (xli. 10- 
 29), while the sen'ant of Yahwe, upheld by him, filled with the spirit 
 of God, shall teach them truth and judgment (that is, tlie divine 
 instruction or law). The nations were sunk in idolatry; Israel was 
 to guide them to the knowledge of the one God. The servant of 
 Yahwe is described in our passage as quiet and gentle in his manner 
 (in contrast with the militar)' violence and pomp of the other nations), 
 full of sympathy for the weak, yet so vigorous and persistent in his 
 work that he should never. cease till all the world had accepted the 
 worship of Yahwe. This strikingly grand conception of the nation's 
 mission was realized only in a small degree by the national Israel ; 
 but the picture of the spiritual Israel was embodied, as the evangelist 
 points out, in the life of Jesus, whose method was a quiet and sym- 
 pathizing appeal to men's hearts. In this, as in many other points, 
 he realized what the great prophet so fervently hoped for his people. 
 The " servant of Yahwe " of Isa. xl.-Iiii. is a grand spiritual portrait- 
 ure, of which the embodiment in actual life was to come long after, 
 but not, as the prophet hoped, in the nation as such. Our passage 
 is referred to the Messiah by the Targum. 
 
 Text. — The manuscripts give no variations in the Masoretic text, which is 
 
 confirmed by Sept., Syr., Targ., and Latin. The Sept. rendering is nearly 
 
 exact; in verse i it inserts the names "Jacob'' and "Israel," an explanation 
 
 drawn from the context. The evangelist follows not the Heb. nor the Greek, 
 
 but a paraphrastic Aramaic version, which i.s, however, influenced by the Sept. 
 The rendering viKuq for HDK may be similar to that of i Cor. xv. 54, where nVJ, 
 "perpetuity" (Isa. xxv. 8), also "certainty," is given by ivwf; that is. "cer- 
 tainty" (HON) is taken as equivalent to or involving "victory;" Tvdfdfiivov, 
 "smoking," like Sept. Kam'iCo/uvov, is an mtcrprctation of HH^, "dim." There 
 is no need to suppose a different Heb. text from ours.
 
 MATTHEW. 87 
 
 Matt. xiii. 14, 15; Mark iv. 12, viii. 18; Luke viii. 10; John i.\. 39, 
 xii. 40; Acts xxviii. 26, 27: IsA. vi. 9, 10. 
 
 Hcb. " And he said, Go and say to this people, 
 Hear indeed, but do not understand, see indeed, but 
 do not know. Make this people's heart [understand- 
 ing] gross, and their ears dull, and their eyes dim, lest 
 they see with their eyes and hear with their ears and 
 their heart understand, and they turn and be healed." 
 
 6>//. " Hearing ye shall hear and shall not at all 
 understand, and seeing ye shall see, and shall not at 
 all perceive, for this people's heart has become gross 
 [thick], and they have heard heavily with their ears, 
 and have closed their eyes, lest perchance they see 
 with their eyes and hear with their ears and under- 
 stand with their heart and turn, and I heal them." 
 
 Matthew and Acts are identical with the Septuagint. The expres- 
 sions, "hearing ye shall hear," and "seeing ye shall see," are un- 
 idiomatic and clumsy attempts to render the emphatic form of the 
 Hebrew. The use of the past tense instead of the imperative is 
 untrue to the Hebrew. " Understand with their heart," instead of 
 " their heart understand," seems to suit the connection, and might 
 be got from the Hebrew by the insertion of one letter. 
 
 The other evangelists quote more freely parts of the passage. 
 
 Mark. "That they may see indeed, but not per- 
 ceive, and hear indeed, but not understand, lest 
 perchance they turn and be forgiven " (inversion of 
 clauses). 
 
 Ltike. "That seeing they may not see, and hearing 
 they may not understand" (a free abridgment). 
 
 John xii. " He has blinded their eyes and hardened 
 their heart, lest they see with tlieir eyes and perceive
 
 38 QUOTATIONS IN THE NEW TESTAMENT. 
 
 with their heart and turn, and I heal them" (the first 
 clause is tree interpretation). 
 
 Jolin ix. '' That they who see not may see, and that 
 they who see may become blind " (a general adoption 
 and paraphrase). 
 
 rr;o nN">'-;i3 ;'t:/n vy;M n^Dn vj?5<i mn nrn dS \'::i'dr\ : unn-Sxi 
 
 tt: TT l-T t: ^t;- t;t: 
 
 rT?/. 5'c'//. ; Ko< fiVfv 7TOpev0ri~i Kat einbv tu» ?.0(j roircj, hko?/ uKOvafTE koi oL /xi] 
 avv^re, Koi i3?J-ov7€C /iAci/'ere koi oh jiij uhj-e. enaxivOTj yap r/ Kapdia tov 2.aov 
 Toi/Tov Kat roi^ ualv avTiJv i3ap£cjg ijKOvaav koX tovq u<pOa?.(iovc eKuft^vnav, /irj itote 
 uSiooiv Tolg (i60a?.aoig koi Toig (jolv uKoiaumv kol ->) Kap6ia avviJciv koi e-tarpiil<uaiv 
 Koi iucouai ai-roix. 
 
 Matt, and Acts agree with Sept., except that in verse 10 they have ofOaT^fiovc 
 airuv, and that in Acts the introductory clause reads : ■nopevOijTi Trpbg tov }mov 
 joirw Kai el~vv. 
 
 Marl; iv. 12: '\va li/.t-ovrtg ji'/iTvuci Koi ftr/ Iductv, koi ukovovtec ukovoci koI firj 
 avviuaiv^ jiTj TTOTS l-taTpEipuciv sal u(peU/) avrul^. 
 
 ^[ark viii. iS : '0(;)9a/ifiovi f.Yovrff ov li/.inE-e koi ura ixoircg ovk ukovete. 
 
 Ljike : 'Iva jiAtnOVTeg jxri S/jTruaiv k(U ukovovtec (jit) avviuciv. 
 
 yoliii ix. 39: '\va oi fitj (iXtTiovTEg j3?Ji:uaLV koi o'l /iAtTrovTff TV<p7io'i yivuvTai. 
 
 yohn xii. 40: Tfri'^/iu^fv avTC>v tovc (lOOa^jiovq kqI ETxCipuaev auruv rfjv Kapdiav, 
 Iva foj iduaiv Tolg oipOal/xoig, Kal vofjauaiv ry Kap6la koI arpafd'civ kqI iuaofjai avToii;, 
 
 The prophet is bid announce to the people tlieir incapacity to 
 understand and obey the divine instructions. The form of the mes- 
 sage is peculiarly Hebrew : Isaiah is commanded to produce this 
 result himself; tliat is, he stands in God's place, and his teaching is 
 to effect only hardness and blindness. According to the Hebrew 
 conception, there could be no result that was not produced by Yahwe 
 (Am. iii. 6). John sharply emphasizes the divine agency: "He has 
 blinded their eyes." The Septuagint, Matthew, and Acts soften the 
 mode of statement by giving only the result : " This people's heart 
 has become gross ; " but they, and Mark and John, like the Hebrew, 
 represent it as God's design that the people should not repent and 
 be healed : " lest they turn and I heal them," the result being neces- 
 sarily identical with the divine purpose. But it appears abundantly 
 from the prophetic writings, that this view of God's purpose does not 
 prevent the preaching of repentance, and the promise of divine
 
 MATTHEW. 30 
 
 mercy. The parallelism between the conditions of Israel in the 
 times of Isaiah and Jesus is plain : at both periods the nation was 
 unspiritual, — in the earlier it was addicted to idolatry and magic, in 
 the later it was in bondage to religious traditions and ordinances ; 
 in both there was religious formalism. 
 
 These words are applied by Jesus to his disciples in Mark viii. iS, 
 and in a general way in John ix. 39. 
 
 Matt. xiii. 32; Mark iv. 32; Luke xiii. 19: Dan. iv. 9(12). 
 
 Aram. " In its branches lodged the birds of 
 heaven." 
 
 Sept. "In it the birds of heaven built their nests." 
 
 Theodotion. "In its branches dwelt the birds of 
 heaven." 
 
 Matt. " The birds of heaven come and lodo-e in its 
 branches," 
 
 Mark. "The birds of heaven can lodge under its 
 shelter." 
 
 Luke. "The birds of heaven lodo-ed in its branches." 
 
 An adoption of part of the description of the great tree in Nebu- 
 chadnezzar's dream. The citation is after the Aramaic original, or a 
 more modern .Aramaic version identical in meaning with the original. 
 Mark's " shelter " comes from the preceding clause of Daniel. 
 
 Text. — The partial verbal agreement of the evangelists with Se])t., as in -a 
 trcTEivu Tov oi'pavov, may be accidental, or may result from the familiarity of the 
 writers with the Sept. vocabulary. Theodotion also agrees with Matt, and Luke 
 in h Tolg xAodotf ainov ; hut this, too, is probably undesigned. 
 
 AL\TT. xiii. 35 : Ps. Ixxviii. 2. 
 
 //ctf. " I will open my mouth [speak] in a parable, 
 I will utter riddles out of the olden times."
 
 40 QUOTATIONS IN THE NEW TESTAMENT. 
 
 ScpL " I will open my mouth in parables, I will 
 speak similitudes from the be^anning. " 
 
 Mali. " I will open my mouth in parables. I will 
 utter hidden things from the foundation [of the 
 world]." 
 
 Ps. i.v.\-viii. 2 : DiT'^"? niTH n;*;2x "3 S^'on nnni3K 
 
 •SI//. .■ 'Avo/^w kv n-opo/ioAoZf ro arofia fiov, ^Oi}^o/iui -rpo^Ai'iftaTa tm:' u/),v;/f. 
 Matt.: 'Avoiiu iv T^apa^oAxuq tu arofia fiov, epev^Ofiai Ktnpvfifiivn u-o Ka-ajio}j/i. 
 
 The psalmist declares that his purpose in composing this psalm is 
 to draw instruction from the early history of Israel, the "olden times" 
 (which, he says, he had by tradition from the fathers) ; and this he 
 accordingly proceeds to do, giving an outline of the dealings of God 
 with the people, from the exodus to David, " that they might not be 
 as their fathers, a stubborn and rebellious generation." The words 
 mashal (properly "simihtude") and hida ("riddle") are used with 
 large latitude in the Old Testament, of parables, proverbs, apothems, 
 and, as here, of any didactic poetical piece in which there may be 
 nothing of a properly gnomic or parabolic character. Between the 
 form of instruction employed by the psalmist, and the parables of 
 Jesus referred to in Matt, xiii., there is very little resemblance ; the 
 psalmist's meaning not being conveyed by similitudes, but by his- 
 torical statements whose meaning lies on the surface. Matthew, 
 taking the word " parables " from the Scptuagint (the plural is found 
 in the Vatican and the Alexandrian, the singular in the Sinaitic), 
 regards the psalm as furnishing the type of the distinctive peculiariiy 
 of Jesus' teaching. 
 
 Text. — For /tJ?"D and nnTI (for which there are no exact correspondents in 
 Greek), Sept. uses the reasonably accurate ■napa^o^.w.q and ■npoilimara, which, 
 however, must be interpreted by the context. The piur. -apa/3u?.(uc, where Ileb. 
 has sing., is free translation, or takes '7t5'0 as collective; utt' <ip.V'/f> "from the 
 
 beginning," is a not quite exact rendering of DTp 'J"D, "from days of old." 
 
 Matt, agrees with Sept. in the first clause, but differs in the second ; Kexpvfjfieifa 
 is a possible rendering of nn'n, though not here appropriate ; uird KaTa3o?.^c is 
 similar to utt" upxvc, but departs farther from the sen.se of the original, — it is not 
 the foundation of the world that the ])salmist has in mind, but the early times 
 of Israelitish history. These peculiarities of Matthew's text arc most easily
 
 MATTHEW. 41 
 
 explained as coming from the common Aramaic version. Tischcndorf, 8th cd., 
 writes the introductory formula : " that it might be fulfilled which was spoken 
 by the prophet Isaiah," with X*, i, 13, 33 al. ; NVcstcolt and Ilort omit " Isaiah," 
 with Kb BCD a/. 
 
 Matt. xv. 4, xix. 19 ; Mark vii. 10, x. 19 ; Luke xviii. 20 ; Ern. vi. 2, 3 : 
 
 ExOD. XX. 12; Deut. v. 16. 
 
 " Honor thy father and thy mother ; " and Eph. adds 
 (after Deut.), " that it may be well with thee, and that 
 thou mayest live long on the earth" {or, land). 
 
 Deut. V. 16: I3'")k: \vrh T'v'''^ ^^'^'' 'l^V i^'«3 ••]'?K-nNi -y^K-ns 122 
 
 Sept. : Tifia rbv narepa aov koi t^v fir/Tspa aov ov rponov fvcrct'Aaro aoi Kvpio^ 6 
 deog aov, Iva ev aoi yivtjTai, Kal Iva fiaKpoxpoviog ycvTj tnl T?/f y}/g. 
 
 Eph.: Ti/ia top nartpa aov Kal ttjv /Djrfpa [i/Jic iarlv kvTo7d] npuTT] iv irray- 
 yeXia], Iva ev aoi yevrjTai Kal iaij fiaKpoxpoviog inl tt/i; yrj^. 
 
 Ephesians is after the Septuagint, wliich in the last clause inverts 
 the order of the Hebrew expressions, from manuscript difference, or 
 through inadvertence. The Gospel citations may be from Exodus 
 or from Deuteronomy ; and, on account of the simplicity of the pas- 
 sage, there would be little room for difference between the Hebrew, 
 Septuagint, and Aramaic. 
 
 Text. — In the N. T. passages, there is great diversity in the insertion and 
 omission of the possessive aov after naripa and fiijTEpa, which is best referred to 
 the freedom of the individual writers. The lay of Eph., instead of Sept. yiviy, is 
 also a freedom of quotation. 
 
 Matt. xv. 4; Mark vii. 10: Exod. xxi. 17. 
 
 //ed. " He that curses his father or his mother shall 
 surely be put to death." 
 
 SepL (xxi. 16). " He that speaks evil of his father 
 or his mother shall surely die."
 
 42 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Matt., Mark. " He that speaks evil of father or 
 mother, let him surely die." 
 
 The Alexandrian Septuagint agrees with the New Testament. 
 Exoii. \\\. 1-7 : nor nn nxi r^x Sbpoi 
 
 St'ft. : 'O KOKOM) UP ira'ipa avrov tj (iijTtpa ainov Ttkevriiati. OavuT(f>. 
 Matt. : '0 /iaAO/U>j'(Jv iraiipa y /ir/Tepa OavuTu Te?,£VTUTu. 
 
 The first verb means originally, "to belittle, treat as contemptible," 
 anil then, commonly, " to curse ; " the Septuagint takes it in a some- 
 what milder sense (and so, possibly, the Aramaic version), which, 
 however, makes the law harder. The imperative " let him die," of 
 the evangelists, is an easy modification, which may have come from 
 the rendering of an Aramaic imperfect into Greek. The omission 
 of the possessive pronoun before " father " and " mother " is for 
 brevity. It is not clear whether this quotation is from the Septuagint 
 or the Aramaic. 
 
 Tt^xt. — Sept. read Kal, filD', instead of our Hofal, nDV : the latter is sup- 
 ported by the other versions. In Sept., the order of the Heb. verses i6, 17 is 
 reversed; and this gives a better connection of thought. 
 
 Matt. .w. 8, 9; Mark vii. 6, 7: Isa. xxix. 13. 
 
 //c'd. " Because this people draw near to me with 
 their mouths and honor me with their lips, and keep 
 their hearts far from me, and their fear of me is a com- 
 mandment of men that is learned, therefore . . ." 
 
 Sc/>t. "This people draw near to me with their 
 mouths and honor me with their lips, but their hearts 
 are far from me ; but in vain do they worship me, teach- 
 ing ordinances of men and teachings." 
 
 Matt., Mark. " This people honor me with their lips, 
 but their hearts are far from me ; but in vain do they 
 worship me, teaching as teachings ordinances of men."
 
 MATTHEW. 48 
 
 Alex, and Sin. Sept. " This people draw near to 
 me, honor me with their Hps," etc. 
 
 A.?, xxix. 13: 'jpo pn-i iaS) 'jn33 vnacoi vsa mn D;'n c/jj "2 \y\ 
 
 nn^So D'c?jN niyn tin DiiNT 'nni 
 
 Sept.: 'Y.yYi^^EL (loi o Tiaoc ovrog ev tu arofian avToi\ Kai iv TO(f .Yti/tfafv ai'Tuv 
 TLjjLuai (IE, fj (5£ Kapdia avTui' Trofifju) uTTtxn utt' kfxov' fiurj/v di aijSovTai fje dcMiOKovTfi 
 ivriiT^jjiara uvOp(l)~uv kqj. 6u^aaKu7.iaq. 
 
 Malt. : 'O kabq ovToq ro'f \d'KEalv jit iifia, ?/ 6e Kap6ia auTuv TTofypu inrixei uir' 
 efiov fiurrii' 6e ae^iovTai fie, {\6uaK0VTig difiaaKO/dag ivTukuara uil)pi)~uv. 
 
 The Septuagint, omitting the " because " (either ha\ing a different 
 text or translating freely), makes our verse an independent sentence, 
 instead of the protasis to the following (introduced by " therefore ") ; 
 the " are far," instead of " keep far," is from a different vowel-point- 
 ing of the Hebrew ; " in vain," instead of " is," represents a differ- 
 ence in the Hebrew consonants, and so also perhaps " they worship," 
 instead of " their fear " (<?r, worship), and the participle " teaching ; " 
 or the Septuagint, reading : " their worship of me is ordinances of 
 men, teachings," may simply have smoothed this into : " they worship 
 me, teaching ordinances of men and teachings." Matthew follows 
 the Septuagint, with some variations : he omits the clause " draw 
 near to me with their mouths," as superfluous ; and he transposes the 
 noun "teachings" (perhaps so as to bring it near the cognate verb), 
 and reads : " teaching teachings, ordinances of men." Possibly this 
 second change is after the oral Aramaic version, which would give 
 the words in the Hebrew order ; or the whole quotation may be after 
 the Aramaic, this latter following the Septuagint closely. 
 
 Isaiah, having predicted the overthrow of Jerusalem (Ariel), and 
 denounced the spiritual blindness of the people, begins with verse 13 
 a new discourse, in which Yahwe declares, that, in consequence of 
 their superficiality and outwardness of worship, he will do a marvellous 
 work. The fault of the people of Judah was careless reliance on the 
 religious and political instructions of men wlio were accounted wise, 
 and failure to look conscientiously into the teaching of Yahwe through 
 the prophet. Assyria was threatening them (the date seems to be 
 near the invasion of Sennacherib, B.C. 701) ; but they -were disposed 
 to rely on Egypt, rather than on Yahwe. In him they had no real 
 trust, and they offered him no real reverence: their "fear" of him
 
 44 QUOTATIONS IN THE NEW TESTAMENT. 
 
 was a mechanical feeling, resting on rules of worship (oflerings and 
 festivals), which they had learned from mtn (presumably the priests: 
 the reference is to the regular ritual service, which is thus charac- 
 terized as of human origin ; compare Isa. i. 1 1-14). To break down 
 this outward, hypocritical mode of religious worship, Vahwc would 
 do a " marvellous thing," — he would cause the wisdom of their wise 
 men to perish (verse 14), he would smite them with blindness, and 
 demonstrate their folly by the result. 
 
 The traditionalists (scribes and Pharisees), to whom Jesus speaks, 
 were open to the same charge as Isaiah's contemporaries : their 
 reverence for the oral tradition had blinded them to the deeper, spir- 
 itual meaning of the law. Jesus, like Isaiah, attacks the men and 
 the opinions that were held in highest regard by the people in his 
 dav. 
 
 Tixf. — There is no manuscript variation in the Iltb. ; but so.ne Jewish writ- 
 ings (Targum, Aben Ezra) have E'JJ, "harass," instead of CJJ, "draw near;" 
 the latter reading is assured by the parallel n33, " honor," and the contrasted 
 pn">, "keep far from." Instead of "Tim, "and is," Sept. read ^T^Pi^, "and in 
 vain," which is without support from the context ; between Masorctic V^"}, 
 "kept [or, held] far off," and Sept. pn"J, "is far off," there is little to choose, 
 but the former agrees better with the preceding active verbs. Of the last clause 
 of Sept. an explanation is offered above. Another proposed explanation (Kohl) 
 is, that (MuoKovTfi; and MaaKaXia^ form a duplet, the latter being rendering of 
 n"13'7p, perhaps read as plural, and the former of the same word pointed as 
 Piel ; but this seems less natural than the explanation suggested above, of a 
 free translation of the present Ileb., which rccpiires only the insertion of 6i6dc- 
 KovTEQ. We need thus not even suppose that the Sept. read 1X"1", "they fear" 
 (or, worship), instead of Dr^K"i', "their fear." The transposition of (5«!a(7KO/.tar 
 in Matt, may be the evangelist's free disposition of the Sept. material, or it may 
 have been suggested by an Aramaic version. 
 
 Matt. xvi. 27; Rom. ii. 6; 2 Tim. iv. 14: Prov. xxiv. 12. 
 
 Hcb. " He requites man according- to his work." 
 ScpL "Who renders to every man according to his 
 works." 
 
 Matt. " Sliall render to each according" to his doing." 
 Rom. " Shall render."
 
 MATTHEW. 45 
 
 Tim. " The Lord will render to him according to his 
 works." 
 
 Pr<rv.yi\\\.\2: lV,3f' ^1^, ^'^n 
 Sept. : "Of u'KodliLdoi.v LuacTu kqtu tu ipya avrov. 
 I\[att. : 'Ano6tl)GEi ihuaTif) kutu tt/v Trpu^iv ai'Tov. 
 I\om. : 'AnoduaeL f/cdffrij kctu tu ipya avrov. 
 Tint. : 'Xnoduaec avrC) b Kvpioi «ord tu. ipya avTov. 
 
 Matthew follows the Aramaic ; Romans and Timothy, the Septua- 
 gint. Matthew and Romans, like Proverbs, state generally an ethical 
 attribute, — the former of the Son of man, the latter of God ; Tim- 
 othy makes the application to a particular case (Alexander the cop- 
 persmith) . 
 
 7I'.r/. — For Heb. 3'5yn, Sept. has pres. uwodidoaiv; N. T., fut. (in-o(5(J(T«, — a 
 mere variation of the temporal point of view; iKuaru), "to each, every one," is 
 a permissible rendering of DlxS, "to man," or "to a man;" the i lur. ipya, 
 "works," is a free translation of the Heb. sing., for which Matt., after the Ara- 
 maic version, has npu^iv. 
 
 Matt, xviii. r6; John viii. 17; 2 Cor. xiii. i : Deut. xix. 15. 
 
 //ed. " By the assertion of two witnesses or of three 
 witnesses a thing shall be established." 
 
 The Septuagint has "every word" (or, thing), the "every" being 
 mere fuller expression of the thought ; and so Corinthians, with 
 omission of the second " witnesses." Matthew gives the telic form 
 to the sentence : " that . . . every word [^or, thing] may be estab- 
 lished." John gives a condensed paraphrase: "the testimony of 
 two men is true." The free verbal modification of this familiar 
 expression by the New-Testament writers is natural. 
 
 Deuf.xix.iS-- 131 Dip; D'li' HtySc' '-J-S;' IN D-t;* 'iv 'S-S;! 
 Sept.: 'Enl aTOfiaroq 6vn /laprvpuv koI eKi arofiaroc rpiiJv fiopri'puv ori/oerat tthv 
 i)flHa. 
 
 Matt. : 'Iva tirl aro/jaro^ fivo fiaprvpuv fi rpiuv araO^ tov /5^/ua. 
 
 yoAu : 'On 6vo iivdpuiruv fj /wprvpia u'^tjOtj^ ianv. 
 
 Cor. : 'Etti a-ofiaToq 6vo fiaprvpuv Kal rpiuv aradrjacrai rrdv /if//ia.
 
 46 QUOTATIONS IN THE NEW TESTAMENT. 
 
 The Jewish law of legal testimony is applied, in Matthew, to mis- 
 understandings between two men ; in Corinthians, to the settling of 
 disputed words and things in Paul's controversy with the church at 
 Corinth; in John, to the establishment of the truthfulness of Jesus 
 by the testimony of himself and the Father. 
 
 Text. — The second '3~ 7> of the Heb. is omitted in three manuscripts of K. 
 and three of De R., in Vulg., both Arab, texts of Saadia, and one manuscript 
 of the Targum, and so Matt, and Cor. Sept. differs from Hcb. only in writ- 
 ing /cot for IX, and inserting rrui'; Vat. has act. ar^nsrai, and Alex. pass. arutlTi- 
 
 oe-ai, substantially identical. The latter reading is found in Cor., from which 
 
 Alex, may have taken it. Cor. (for brevity) omits the second tnl oTonaToq and 
 the second fiapTvpuv. So also Matt., which, however, has j) (like the Hcb.), and 
 
 writes araOr), in accordance with the telic form of its sentence. There is no 
 
 reason for amending our Heb. text. But the N. T. rendering may represent a 
 text slightly different from ours, as given in an oral Aramaic version (omission 
 of one '3-S;'). 
 
 Matt. xix. 4; Mark x. 6: Ge\. i. 27, v. 2. 
 
 //cd. " Male and female he created them." 
 Greek. " Made them male and female." 
 
 Gat. i. 27 : Dns K">3 n3p]1 13T 
 Greek : 'Apaev Koi Ofi'/.v tiroirjaev avTOvg. 
 
 The New Testament follows the Septuagint, or an Aramaic text 
 identical with the Septuagint. 
 
 Matt. xix. 5; Mark x. y,8: i Cor. vi. 16; Eph. v. 31 : Gen. ii. 24. 
 
 I/cd. " Therefore a man shall leave his father and his 
 mother and cleave to his wife, and they shall become 
 
 one flesh." 
 
 Sc/>L "Therefore a man . . . and the two shall be- 
 come one flesh." 
 
 So Matthew and Ephesians. Mark omits, "and cleave to his 
 wife." Corinthians has only the last clause, " the two shall become 
 one flesh."
 
 MATTHEW. 47 
 
 G£n. il 24: "li^pS rni '^^\v^2 pnii nx-nx) vpx-nx c''«-3t;«: |3-S;» 
 
 At'/. .■ "Ei^fsev TOVTOV Karald-ipei uvOpunoq rbv nnrepa avrov Kal rr/v firiripa kui 
 ■jvpocKoXKijOiiaeTai ttpoq n/v yvia'tKa avrov hai iaovTat 01 dvo d( oupKa n'lav. 
 Matt.: 'EveKa . . . narepa [omits avrov] . . . KoA?,i0/aerai rfj yvvaud. 
 Eph. : 'Avrl roirov . . . narepa [omits avroii] 
 Mark omits as above. 
 Cor. : *E(iovTat 0/ dvo elg aiipKa fiiav. 
 
 Text. — No variation in 1 Icb. manuscripts. The addition " the two " is found 
 in Sept , Sam., Pesh. Syr., Vulg., Philo, and the Palestinian Targum (Pseudo- 
 Jonathan). It is difficult to decide between the two readings; but on general 
 grounds the preference is to be given to the shorter, to which consideration may 
 be added the possil/ility that the addition in this case was suggested by its 
 
 occurrence in the following verse. The differences of rendering in the 
 
 \. T. passages are unimportant : they are the natural variations that arise in 
 the use of a familiar passage. 
 
 Matt. xix. 7; Mark x. 4: Deut. xxiv. i. 
 
 I/cd. " [If a man marries a wife, and she does not 
 please him because he finds somcdiing hateful in her], 
 and he writes her a bill of divorce, and puts it into 
 her hands, and sends her away from his house, [then 
 if she marries again, and her second husband divorces 
 her or dies, the first husband may not take her again 
 as wife]." 
 
 The middle clause is quoted in the Gospels. 
 
 Ma^L " Why, then, did Moses command to give a 
 bill of divorce, and put her away ? " 
 
 Mark. " What did Moses command \-ou ? And the\' 
 said, Moses allowed to write a bill of divorce and jiut 
 her away." 
 
 The term for "bill of divorce " is the same as in the Scptuagint ; 
 the expression for "put away" is different from that of the Septuagint.
 
 48 QUOTATIONS IN THE NEAV TESTAMENT. 
 
 In Deuteronomy the right of a man to divorce his wife is not 
 ordained, but is assumed as an existing custom ; and the provision 
 against a re-marriage of the divorced parties is intended to restrain 
 heedlessness. The Pharisees therefore say that divorce was "allowed." 
 The interpretation of the expression " something hateful " was the 
 subject of the famous controversy between the schools of Hillel and 
 Shammai (Matt. xix. 3 ; Mark x. 2) ; the former holding it to mean 
 any thing disagreeable, the latter restricting it to the gravest offence. 
 Probably custom among the Israelites in early times allowed very 
 great liberty to the husband, but the tendency was to a stricter and 
 stricter interpretation. See Matt. xix. 9; Mark x. 11, 12, and 
 remarks on Matt. v. 31. 
 
 Text. — Mark has (ii:3/lov I'moaTaaiov ypuxjiai, as Sept.; Matthew unites the 
 two clauses with iovvai. Instead of Sept. i^anoaTiM.Hv, " send away," the evan- 
 gelists have u-:To?.vaat, "loose, set free;" the former is nearer to the Hcb. The 
 Athenian term for divorce was u-07rc/nriiv, " send away ; " Hcb., Pn"^^ "^iJD 2r\2, 
 "to write a bill of divorce;" r\m (Piel), "to put away, divorce." The Targum 
 on Deut. uses the expression "^03, "send away, set free," of which uno/.vcai 
 may be a translation. 
 
 Matt. xix. 18. 19: Mark x. 19; Luke xviii. 20; Rom. vii. 7, xiii. 9; 
 Ei'H. vi. 1-3 (compare iv. 25-32); CoL. iii. 20 (coinpare verses 5, 9); 
 Jas. ii. II. 
 
 These and similar references to the Decalogue call for no exeget- 
 ical remark. (Compare on Matt. v. 21 (C.) The order in which the 
 commands are cited varies : in the negative commands, Matthew and 
 Mark agree with Exod. xx. (putting "Do not kill" first), Luke and 
 Romans slightly change the order. Instead of " Thou shalt not covet," 
 Mark has " Do not defraud " (a related idea, perhaps with reference 
 to Lev. xix. 13 ; Deut. xxiv. 14 : in the latter place, the Alexandrian 
 Septuagint has the verb d-oorrcpcu', as Mark). For the explanation 
 of these differences of order, and citations outside of the Decalogue, 
 it seems unnecessary to call in a different version from the Greek, or 
 a difference in the rabbinical order of citation : there being no logi- 
 cal rule of order, variations in quotation might arise from various 
 sources. Matthew adds the precept. Lev. xix. 18 : "Thou shalt love 
 thy neighbor as thyself," which Paul, in Rom. xiii. 9, appends to his
 
 MATTIIEM'. 49 
 
 list, as including all precepts. The relation of these quotations in the 
 Gospels to the tradition on which the latter rest is a question that 
 cannot be discussed here. 
 
 Matt. xix. 26; Mark x. 27; LuKn i. 37: Gen. xviii. 14. 
 
 Hcb. " Is any thing- too hard for Yahwe ? " 
 Sept. " Shall any thing be \aiwthcr reading. Is any 
 thing] impossible with the Lord ? " 
 
 Matt. " With God all things are possible." 
 Mark. " All things are possible with God." 
 
 C^<'«. xviii. 14: 131 mn"o nSd'h 
 
 Si'/>f. : M// iKhvari/aei Tzapu ry Oci^> p'/fia ; 
 
 Miitt.: Hapa Oc(l> TiavTa i^vva-ra. 
 
 Mark : Huvra dvva-u ■Kapii Oe<j. 
 
 Luke : Ova: uivvarijaEL napu roii Oeov ttuv fi/z/m. 
 
 This word of Jesus is perhaps rather a familiar or proverbial saying, 
 derived in general from the Old Testament, than a direct quotation. 
 In Luke occurs a similar expression, uttered by the angel (labricl 
 under circumstances almost identical wMth those of the Genesis pas- 
 sage, and in form nearly the same with the Septuagint, differing from 
 it as an affirmation differs from a question, and further in a noun-case 
 (the word "God"), wherein it agrees with the Hebrew. One is 
 therefore inclined, in spite of grammatical difficulties, to translate : 
 " Nothing shall be impossible with God," which also suits the con- 
 nection better than the classical rendering : " No word from God 
 shall be void of power." 
 
 Tl-.rA — It seems necessary to understand the u6vvaTeiv of the Sept. in this 
 place as meaning "to be impossible," thougli \h classic Greek the word signifies 
 only "to be incapable, void of jiowcr," and the possibility of a similar use in 
 Luke must l)e admitted. Luke's ■^apu tov Oiov is exactly Heb. DTT^Nri"?, and 
 may be regarded as a Hebraism, as the form of his sentence is after the Ilcb. 
 idiom. The reading " God," instead of " the Lord," is both in accordance with 
 Luke's usage, and suitable to the proverbial form of the saying (the other evan- 
 gelists also have it).
 
 50 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Matt. .\xi. 5; John xii. 14, 15: Zech. i.\. 9. 
 
 Hcb. " Rejoice greatly, daughter of Zion, shout, 
 daughter of Jerusalem. Behold, thy king comes to 
 thee ; just and saved is he, meek and riding on an ass 
 and on a colt the foal of an ass." 
 
 Sept. " Rejoice greatlw daughter of Zion, herald 
 forth, daughter of Jerusalem. Behold, the king comes 
 to thee just and saving ; he is meek and riding on an 
 ass and a young foal." 
 
 Matt. " Say ye to the daughter of Zion, Behold, thy 
 king comes to thee, meek and riding on an ass and on 
 a colt the foal of an ass." 
 
 John. " Fear not, daughter of Zion. Behold, thy 
 king comes, sitting on an ass's colt." 
 
 Sept.: Xalpe a<p66pa dvyarep S/tJv, Kijpvaae dvyarep 'lepovaaXrifi' i^ov 6 jiaailevg 
 ipXETCu aoL CiKaiog Kal au^uv, uvrog npavg kci inipeiiriKui etti virol^vyiov /cat nCihiv 
 veov. 
 
 Matt. : EJ~are t^ dvyarpl ^luv 'Uhv jSaaO^vg aov epxerai col Trpavg kui knijit- 
 firjKuq knl bvov koI em 7rC>?.ov vidv vno^vyiov. 
 
 John: M7 ^/3oi), dvyuTTjp Ziuv l6ov 6 j3aai?.£vc aov ipxtrai Kadhf^nog etiI ku?.ov 
 Lvov. 
 
 The " shout " of the Hebrew means " shout for joy ; " the Septua- 
 gint " herald forth " does not suit the connection so well. For the 
 Hebrew passive participle " saved," which probably seemed to give 
 no good sense, the Septuagint has " saving," an ascription of deliver- 
 ing power to the theocratic king. Matthew's " say ye " is perhaps a 
 mere paraphrase of the opening clause, but more probably a render- 
 ing, out of the Aramaic version, of the Hebrew for " shout," taken 
 as plural, in the sense " call, say ; " and of the description of the 
 king he quotes only the second part, relating to the riding on the 
 young ass. In John the "fear not" is also a free rendering of 
 " rejoice " (John is the freest of the evangelists in his Old-Testament
 
 MATTHEW. 51 
 
 citations) ; and he likewise quotes only the last clause, substituting 
 "sitting" for "riding." 
 
 The prophet, after announcing judgments on surrounding cities, 
 speaks of the coming king under whom Israel shall be prosperous 
 through the favor of God. The enemies of Israel at this time were 
 the Philistines, Tyre and Sidon, Damascus, and the Greeks, from 
 which we may probably infer that this chapter was written in the fifth 
 or fourth century B.C. The nation, says the prophet, is to triumph 
 over its enemies, wars are to cease, the king whom God will send will 
 be righteous, the object of God's saving care ("saved; " so in verse 
 i6 God saves Israel, and compare Deut. xxxiii. 29), and peaceful; 
 the quiet, peaceful character of his reign is pictured by the statement 
 that the animal which he shall ride shall be not the war-horse, but 
 the ass, which kings and other great men were accustomed to use in 
 times of peace. This temporal king of the prophet, who was to 
 subdue the Greeks (verse 13), did not appear : on the contrary, Israel 
 became the servant of the Greeks (we are not to look to the Ivlacca- 
 beans for the fulfilment of this prophecy, for it is obviously the near 
 future that is spoken of) . As is true of all the prophets, the author 
 of this passage made the framework of his religious hopes out of the 
 circumstances of his time, and embodied them in a sketch which 
 was never literally realized. The realization of the spiritual elements 
 of the prophetic announcement is found in Jesus of Nazareth : he is 
 the righteous spiritual leader, whom God delivers and exalts, and 
 he is the meek king of a kingdom of peace. His Messiahship 
 appeared rather from his righteousness and meekness, and his rela- 
 tion to God, than from a public entry into Jerusalem, Nor does 
 the prophet intend here any special occasion, but refers merely 
 to the ordinary mode of riding of a peaceful monarch. If Jesus 
 purposely performed this entry, as a formal announcement of his 
 Messiahship, he doubtless wished thereby to call attention to the 
 peacefulness of his kingdom. 
 
 Text. — Sept. adisuv is not an alln\val;lc rendering of i'jyiJ : it is possibly from 
 a different reading of the Ilcb. (Hifil, >"B'10, "saving"), but more probably an 
 evasion of a supposed difficulty; i'-o^vyiav seems to have been used in later 
 
 Greek in the sense of "ass." Matt.'s ffjrrtrc r/} dvyarpX 2<(jv is probably after 
 
 the Aramaic rendering of 1>""^n (i>lur. instead of the sing, of the Heb. te.xt), 
 with jVl," T\1 as indirect object after Sept. KTipvaae; or it may be a loose para- 
 phrase of the opening address.
 
 62 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Matt. xxi. 9, xxiii. 3S; Mark xi. 9; Luke xix. 3S; John xii. 13: Ps. 
 
 cxviii. 26. 
 
 Hcb. " Blessed be he who comes in the name of 
 Yah we." 
 
 Sept. "In the name of the Lord." 
 
 Matt. " [Hosanna to the son of David] ; blessed 
 be he who comes in the name of the Lord ; [hosanna 
 on high]." 
 
 Jl/(7r/c. " [Hosanna] ; blessed be he who comes in 
 the name of the Lord ; [blessed be the coming king- 
 dom of our father David]." 
 
 Luke. " Blessed be he who comes [the king] in the 
 name of the Lord ; [in heaven peace, and glory on 
 
 high]." 
 
 JoJr.i. " [Hosanna] ; blessed be he who comes in 
 the name of the Lord, [and the king of Israel]." 
 
 /v. cxviii. 26: mrr d-i;/3 N^n ^na 
 
 Sept. : Ei/.oyTjfievo^ 6 ipxojMtvog iv ovofiari Kvpiov. 
 
 The New Testament is identical witli the Septuagint. 
 
 The rendering of the evangelists is identical with that of the 
 Septuagint : the additions in the former are expansions of the Mes- 
 sianic idea. The word "hosanna" ("save ") does not occur in the 
 Old Testament, but is a proper emphatic formation from the shorter 
 imperative /losa {/ws/ia, from yasha) ; it is here taken from verse 
 25 of the Psalm : " save, we implore." 
 
 The psalm is a temple-hymn of thanks and praise on some great 
 occasion, apparently a festival or a dedication. As the worshippers 
 approach the house, the temple-choir or the priest greets them with 
 these words : " Blessed be he who comes in the name of Yahwe, we 
 bless you from Yahwe's house." The words express a pious welcome 
 to any servant of God who comes in his name, and are here (except 
 in Matt, xxiii. 3S) addressed by the people to Jesus, whom they 
 greet as the Messiah. It does not appear that the psalm was regarded
 
 MATTHEW. 53 
 
 as i\f essianic. In Matthew, Mark, and Luke the greeting of the mul- 
 titude occurs during the jJubHc entry of Jesus ; in John it appears 
 to precede the entry. In Matt, xxiii. 38, tlie expression is quoted by 
 Jesus himself (in his lament over Jerusalem) as a welcome to the 
 Messiah, which should be addressed to him by the people of Jerusa- 
 lem when they next saw him. 
 
 7I'.r/. — " Ilosaana" is W ^'ty'lH, for which in the psahii stands K3 n>''iyin. 
 
 Matt. xxi. 13; Mark xi. 17; LuKExix. 46: Isa. hi. 7; Jek. vii. 11. 
 
 Hcb., Isa. " My house shall be called a house of 
 prayer for all the peoples." 
 
 ycr. " Has this house, on which my name is called, 
 become in your eyes a den of robbers ? " 
 
 Septuagint, the same, except that in Jeremiah it has " my house," 
 and inserts "there " after "is called" (a duplet). 
 
 Ma it. " My house shall be called a house of pra^-er, 
 but you make it a den of thieves." 
 
 Mark. " My house shall be called a house of prayer 
 for all the nations, but you have made it a d(in of 
 robbers." 
 
 Luke. " And my house shall be a house of prayer, 
 but you have made it a den of robbers." 
 
 /frt. ivi. 7: u'^VT^'^il »<"^p; nSan-n'a 'n'3 '3 
 
 Sept. : 'O yup o'lKOC fiov oIkoc Trpocrn/.v/f K7.iidiiaerai ~uai Toic tOreaiv. 
 Matt. : 'O o'lKoq \iov ohog 77poaev\7/i K^TiOi/aeTai. 
 Alark : O o'ikoq fwv o'iKOi nfnaevx^C KT^nOifacTai ■Kaotv rotf lOveaiv, 
 Luke : Kat larai b olao^ (xov oUog Tzpoatvxfic. 
 
 yer.\'u. 11: DD'r;i3 ^''?>*r*^V' '^IpJ""'^^ ^}J? j"i'?0 ^',^ D'va n"^;:on 
 
 Se/<t. : M7 GTzij/.aiov AT/ordiv 6 o/wof fiov ov i-iKEK7.t]Tai Td ovofiu jxov Lti' airu IkcI 
 ivuniov vfiuv. 
 
 Matt. : "!Cnii( «5£ avTuv Tzoielre aKfi?Minv P.^ittuv. 
 Mark: T/i«f (5f Tre-joir/naTe avidv az>/?.nw\' ^.tjotuv. 
 Luke: 'Y//«'f (5c airiiv i-otriaare (7~ri?.aiov Xtjctuv.
 
 64 QUOTATIONS IN THE NEW TESTAMENT. 
 
 The Gospel citations are after tlie Septuagint, with various abridg- 
 ments, and the changes necessary in order to give the Jeremiah pas- 
 sage the form of a distinct charge against the Jews of the time. It 
 is hardly possible to determine the original form of the citation. 
 Mark alone has '• for all the nations : " he may have added this for 
 the sake of completeness, or Matthew and Luke may have omitted 
 it, or Jesus may at different times have made the quotation in differ- 
 ent forms. The change of construction of Jeremiah's words is due, 
 probably, not to a different rendering in a Greek or an Aramaic 
 version, but to the demand of the occasion : Jesus desired to say 
 distinctly that the Jews were then guilty of this offence against the 
 temple. 
 
 In Isaiah the stress is laid on the " all nations," the fact that 
 Yahwe's temple is a place of prayer being assumed, and the assur- 
 ance given that henceforth " sons of the foreigner," as well as Israel- 
 ites, shall share in Yahwe's service and blessing : in the Gospel, the 
 contrast is made between the proper use of the temple, and the un- 
 worthy use to which it was put by the money-changers. Jeremiah is 
 denouncing the superstitious and degrading trust of the Jews in the 
 temple and its service, despite the vile crimes of which they were 
 guilty. Standing in the temple-gate, he said to the worshippers who 
 thronged in : *' As long as you continue your shameless stealing, 
 lying, oppression, and murder, it is a lie to call this building the tem- 
 ple of Yahwe : do you not look on it as a den of robbers ? I also, 
 behold, I see it, saith Yahwe." The same superstitious reverence for 
 the temple-building existed among the later Jews ; and the same rob- 
 bery was practised by the traders, under the pretence of care for the 
 convenience of worshippers. 
 
 Text. — Sept. in' avru and ekh in Jer. seem to be renderings of the same 
 ITeb. word, 1'7j', one of them taken from the margin into the text. The three 
 different forms of the verb ttoieIv used by the evangelists are due to freeness of 
 citation. Luke gives an abridgment of the Isaiah passage. 
 
 Matt. xxi. i6: Ps. viii. 3. 
 
 Hcb. " Out of the mouth of children and sucklings 
 thou hast founded strength."
 
 MATTHEW, 65 
 
 Sept. " Out of the mouth of children and sucklings 
 thou hast prepared praise." 
 Matt. The same. 
 
 Ps.\\\\.y. Tjr ri-jS": D'pyi] D'SSi;; '30 
 
 Sept.: 'E« arojiarog vrjiriuv Koi OtjAci^ovtuv KaTr/pTcau alvov. 
 
 I\Iatt. : 'E/c CTu/iaTor vjjmuv kol Qjj'Aal^ovTuv KaTTjpncco alvov. 
 
 Matthew follows the Septuagint, whose translation, though a possi- 
 ble one of the separate Hebrew words, is here not exact. From the 
 context it is evident that the Psalmist means strength, and not praise : 
 Yahwe manifests his power in employing feeble things, such as young 
 children, to quell his enemies. In the Gospel the quotation is applied 
 to the children whose salutation of Jesus as the Messiah aroused the 
 indignation of the scribes ; and the meaning which Jesus puts into 
 the words is substantially the same as that of the Psalmist, — God had 
 shown these children a truth that the learned men did not see, and 
 had thereby made them instruments of praise and strength. 
 
 Texf. — Ileb. 13' is "to found a building," and figuratively, as here, to 
 establish firmly any thing. Sept. /caropr/^o/zat is a fair rendering of the Heb. ; 
 KarapTL^eiv is properly " to restore a thing to its original condition," and then, 
 in later Greek, in the middle, as here, " to prepare ; " the sense " to perfect " 
 occurs in the New Testament, but does not suit this passage so well. Ileb. ?>*, 
 commonly " strength," is used also of expressions of praise of the glory of 
 God, as in Ps. xxix. i, and is rendered in Sept. by Aj^a there and Ps. Ixviii. 35 
 (34), Isa. xii. 2; but in our passage the context requires the meaning "strength." 
 The Sept. rendering was smoother, perhaps, to Greek ears, than the literal 
 translation (Bohl). The Targ. here has J^JB^U', "strength;" and the Pesh., 
 Nnnutyn, " praise." 
 
 Matt. xxi. 33 ; Mark xii. 2 ; Luke xx. 9 : Isa. v. 1,2. 
 
 I/ed. " My friend had a vineyard on a fertile hill, 
 and he digged it and cleared it of stones, and planted 
 it with choice vines, and built a tower in the midst of 
 it, and also hewed out a wine-vat in it." 
 
 Sept. " ]\Iy beloved had a vineyard on a hill in a fer- 
 tile place, and I surrounded it with a hedge and fenced
 
 66 QUOTATIONS IN THE NEW TESTAMENT. 
 
 it, and planted a Sorek vine, and built a tower in 
 the midst of it, and hewed in it a place in front of the 
 wine-vat." 
 
 ]\latt. " There was a householder who planted a 
 vine\ard, and surrounded it with a hedcre, and hewed 
 a wine-vat in it, and built a tower." 
 
 Mark. " A man planted a vineyard, and set a hedge 
 about it, and digged an under\'at, and built a tower." 
 
 Luke. "A man planted a vineyard." 
 
 Isa. V. 2, Sept.: ^pay/idv TteptidTjKa Kai ^;|;apu«w(Ta nal i<l>vTevaa ufiruTuov ^uprjK, 
 Koi CiKoiofirjaa -vpyov iv fiiau) avToi/ Kal TzpoA?/viov upv^a iv avTui. 
 
 Malt. : 'E(pv~evaev d/zTre/dii^a koI (^payfibv airu TrepudriKev koi upv^ev tv avrCi 
 Xijvbv Kal uKodufiTjaev irvpyov. 
 
 Alark: 'AfiZE/xjva e<l>vTcvaev kuI TrepiidTjKev (jipay/xdv Kal iipv^ev v-o7jjviov Kal 
 uKoiu/iTiGEV nipyov. 
 
 Luke : 'E(pv-evaev ufineAOtva. 
 
 The terms in the parable are taken from the Septuagint, except 
 that for the " ante-wine-vat " of the latter, Matthew has " wine-vat," 
 as the Hebrew; and Mark, "undervat." Luke takes only two words. 
 The wording differs from the Hebrew, only in having " planted " for 
 " had," and " hedged " instead of " digged." 
 
 Tcxf. — The Sept. <*>payfidv itcpisOriKa, "hedged," and txapuKuaa, "fenced" 
 (where our Heb. has pl>, "digged," and /pi?, " stoned "), may rest on a different 
 text from ours, or may give the current understanding of our text-words. The 
 three terms Tltjvov (Matt.), v~o?ir/viov (Mark), and npoTiiiviov (Sept.), are all possi- 
 ble renderings of Ilcb. 2p', which means either the vessel in which the grapes 
 are pressed (winepress), or that in which the expressed juice is received (wine- 
 vat) ; Arivoc is the press, irpoXij^'iov is the vat in front of the press, and v-oXr/viov 
 is the vat under it. The difference between Matt, and Mark comes from the 
 freedom used in citing in such passages as this. It is to be supposed that 
 the parable was spoken in Aramaic, and the Greek rendering taken here from 
 Sept. 
 
 Matt. xxi. 42; Mark xii. 10, 11 ; Luke xx. 17; Acts vi. 11 ; 
 I Pet. ii. 7: I's. cxviii. 22, 23. 
 
 I/cd. "The stone which the builders rejected has
 
 MATTHEW. 57 
 
 become the head of the corner. From Yahwe is this ; 
 it is wonderful in our eyes." 
 
 So the Septuagint, and the New-Testament citations (except 
 Acts), Luke and Peter giving only the first sentence (verse 22). 
 
 Acts. " He is the stone which was set at naucrht 
 by you builders, which has become the head of the 
 corner." 
 
 /v. cxviii. 22, 21: nn-n mn' nxo :nji3 v^'^h nn-n D'jian 10x0 nx 
 
 Si'/^. : Aidov ov unedoKC/iaaav 01 oiKO(h/iovvTe(, oirog eyex'T/Or/ eii kk^oTjiv yuviag' 
 napu Kvpiov syiveTO avTij, Koi ian Ouvftacnrj tv itpda'AfioJg rj/iCyv. 
 
 Matt., Mark, Luke, Pet. : AiOov 6v uncdoKifiaaav oi olKo6ufioi<VTFC, ovtoc eytvf/d^ 
 etf KEipaA^v yuvlar. irapd Kvpiov kyevf-o avTT], nat tariv Oavfjaary tv o<l)Oa?.fioi^ r/fxCjv. 
 
 Acts : OvToq ianv 6 XiOo^ 6 iiovdevr/OEt^ v(y vnuv riJv oiKodo/iuv, 6 •'^ ivCfievoc e/f 
 K€<pa?ajV yuviag. 
 
 In the psahii (which is post-exilian, belonging to the second tem- 
 ple) it is Israel, which, rejected by the nations, is chosen by God to 
 be his people, the bearer of his word, the corner-stone of the temple 
 of truth: see verses 10-12, 18, 21. The new Israel was sorely 
 harassed by enemies ; but the Psalmist clings with prophetic exalta- 
 tion to the national consciousness of God's special protection and 
 the nation's high vocation. The figure of the corner-stone (that is, 
 apparently, the topmost stone of the corner of the foundation) may 
 have been suggested by some special ceremony, perhaps the foun- 
 dation of the second temple : it is, however, so common and natural 
 a one, that no special occasion is needed to account for it ; see 
 Isa. xxviii. 16. 
 
 Though applied specifically to Israel in the psalm, the passage 
 contains also the wider truth that God chooses his people where he 
 will, without regard to men's judgment of them ; and in the Gospels 
 Jesus turns it against Israel. His declaration in the preceding para- 
 ble, that the vineyard was to be given to other husbandmen, was 
 understood by the scribes to mean that they were to be rejected as 
 unworthy ; and he adds this quotation, that there may be no doubt of 
 his meaning. In Matthew he expresses the rejection, not only of the 
 scribes, as hypocritical formalists, but also of the whole nation (verse
 
 68 QUOTATIONS IN THE NEAV TESTAMENT. 
 
 43) ; he announces, in fact, the opening of the kingdom of God to 
 the Gentiles. He adds also a word which involves a Messianic aiipli- 
 cation of the passage : " He that falls on this stone shall be broken to 
 pieces," etc. (Matt. xxi. 44 ; Luke xx. 18 ; and so i Pet. ii. 8, from 
 Isa. viii. 14). In Acts and Peter it is applied directly to the Mes- 
 siah ; as, indeed, the Messiah was the summing-up and embodiment 
 of the spiritual traits and functions of Israel. 
 
 Matt. x.\ii. 24; Mark xii. 19; Luke xx. 2S: Deut. xxv. 5, 6. 
 
 Hcb. "When brothers dwell together, and one of 
 them dies withotit children, the wife of the dead man 
 shall not marry a stranger, out of the family. Her 
 husband's brother shall go in to her and marry her, 
 and perform to her the duty of a husband's brother ; 
 and the firstborn son which she shall bear shall succeed 
 to the name of his dead brother, so that his name 
 shall not be blotted out from Israel." 
 
 Sept. " When brothers . . . and marry her, and live 
 with her ; and the child which she shall bear shall be 
 constituted [heir] from the name of the dead man, and 
 his name," etc. 
 
 Matt. " Moses said, If a man die without children, 
 his brother shall marry \literally, perform the dut}' of 
 a husband's brother towards] his wife, and raise up 
 seed to his brother." 
 
 Mark. " IMoses wrote unto us that, if a man's 
 brother died, and left a wife and left no child, his 
 brother should take his wife, and raise up seed to 
 his brother." 
 
 Luke. " IMoses wrote unto us that, if a man's brother 
 died, having a wife, and he were childless, his brother 
 should take his wife, and raise up seed to his brother."
 
 MATTHEW. 69 
 
 Compressed free citation (by tlie Saddiicees) of the law of the 
 husband's brother, — the levirate law {Hi^hrcw, ju /him ; Latin, /mr, 
 ''husband's brother"). 
 
 TImV. — The Ileb. technical expression UT, "to act zsyabam, or husband's 
 brother," is rendered by tniyaiijiptvnv in Sept., Gen. xxviii. 8, but not here 
 (where there was, perhaps, a different translator). Matt, alone uses this tech- 
 nical Greek expression, no doubt after the current Aramaic version; Onkclos 
 has ^y, as the lleb. ; Mark and Luke have the more general expression "take." 
 The " raise up seed " is a paraphrase of verse 6 of Deuteronomy. 
 
 Matt. xxii. 32; Mark xii. 26; Acts vii.32: E.xod. iii. 6, 15. 
 
 Heb.. Sept. " I am the God of thy father, the God 
 of Abraham, and the God of Isaac, and the God of 
 Jacob." 
 
 Matt., Mark. " I am the God of Abraham, and the 
 God of Isaac, and the God of Jacob." 
 
 Acts. " I am the God of thy fathers, the God of 
 Abraham and Isaac and Jacob," after Exod. iii. 15: 
 " Yahvve, the God of thy fathers, the God of Abraham, 
 the God of Isaac, and the God of Jacob has sent me." 
 
 Exod.\\\.(),\^: 3'pr 'tiSni pnr 'nSx om^N tiSk t3n tiSn 'djs ion'i 
 3p>!;. 'n'^xi. pm". "piSn dh-idsi 'ri"?}* dd'^dk *ri^s nm'" 
 
 Sept. : 'Eyw fi/w 6 0eof joii na-pu(: aov, dtdg 'A;?pauu kqI dedi 'laauK Kal dfb^ 
 'la\Uf3. '^ Kvpiog 6 flffJf tC.iv narepuv Vfiuv, tiedg 'Aiipaufi km Otd( 'laauK koI Ot(>( 
 
 Matt., Murk : 'Eyu dfu 6 Beds 'AjSpaufi Kat 6 Oeb; 'laauK Kal 6 Oebc 'lawtJ;?. 
 Acts: 'E)w o Oeiig tuv iraripuv aov, 6 didg 'AjSpauii Kal 'laauK koi 'Ia«iW;3. 
 
 In Exodus the designation of Vahwc as the God of the ancestors 
 of Israel is intended to commend him and his message to the people. 
 In the Gospel Jesus, leaving out of view this historical application, 
 takes the designation as proof that the ancestors still lived ; since it is 
 not supposable that God should describe himself by the name of the 
 dead. The emphasis is on tlie present " I am." The meaning of 
 the passage doubtless is : " I am the God who was worshippeil by the
 
 CO QUOTATIONS IN THE NEW TESTAMENT. 
 
 fathers in their Hfciime," and this would be true though they had 
 utterly perished ; but Jesus apparently alludes to the deeper fact, that 
 God, in honoring the fathers with his friendship, had given them a 
 pledge of immortality. He further assumes that immortality involves 
 resurrection. Stephen cites the passage, in his survey of the ancient 
 history, as one step in God's revelation of himself to Israel. 
 
 T(xt. — The evangelists omit "the God of thy father," as unnecessary. 
 Mark otherwise agrees literally with Vat. .Sept.; Matt, inserts the article before 
 t*f«ir throughout (so Alex. lx;fore dih^ 'A/i/jau/i), perhaps translating from the 
 Aramaic version ; Acts condenses. 
 
 Matt, x.xii. 37: Mark xii. 29, 30; Luke x. 27 : Deut. vi. 4, 5. 
 
 Hcb. " Hear, O Israel, Yahwe our God is one Vah- 
 \ve, aiul ihoii slialt love Yahwe thy God with all thy 
 heart and with all thy soul and with all thy might." 
 
 The Septuagint is identical with the Hebrew, except "mind" for 
 "heart" (where the Alexandrian has "heart"). 
 
 Matt. "With all thy heart and with all thy soul and 
 with all thy mind." 
 
 Mark alone gives the two verses : " Hear, O Israel, 
 the Lord our God is one Lord, and thou shalt love the 
 Lord thy God with all thy heart and with all thy soul 
 antl with all thy mind and with all thy strength." 
 
 Luke. " Thou shalt love the Lord thy God with all 
 thy heart and with all thy soul and with all thy strength 
 and with all thy mind." 
 
 Compare Mark xii. 32, t^^. 
 
 iqnwo-SD^i ^t73r^p3i -i^nS-SDa 
 
 Stpt.: 'Annvf 'lapnr//^ KVftwc h Oihc t/iiCjv Kvpio^ il^ ioTi' Kni nyn~7/mtc Kvpinv rdv 
 9tm> am ii 6?j?f t^( diavoia^ aov koI l^ o/.ric rf/c V'^V^f <^°^ "<" ^s '^^■VC ''1<1 iviufiiui 
 cm.
 
 MATTHEW. 61 
 
 Matt. : 'kyaizTjaeiq Kvpiov rbv deov gov iv uXy Kap6c(f aov /cat iv vAy lij rpvxii ""^ 
 Koi iv oAj? tt) fiiavola aov. 
 
 Mar/c: "Akdvc 'lapai/X, Kvpiog 6 Qebq ijfiuv Kvpiog dg tariv, Kal uyanijaeic Kvpiuv 
 rbv dcov aov l^ uAtjc Kapdiag aov, aal t^ o/ir/g rf/g V'l'/f °^^ '^^'- ^4 "^-W "'/f ^lavoiag 
 aov Kat £| uXt/c t^<; iaxvog aov. 
 
 Luke : 'AyaTzr/aeK: Kvpiov tov Otov aov e^ oTnjq Kapilaq aov kcu kv oki} tt) ipvxy aov 
 KOI kv iiXy Ty laxi't aov kuI ev oXy ry diavoii^ aov. 
 
 The Hebrew has the three terms : " heart," the whole mental 
 nature (not the affections alone or especially) ; " soul," the whole 
 vital nature ; and " might." For the first of these, the Alexandrian 
 Septuagint employs the ordinary Greek word for " heart ; " and the 
 Vatican Septuagint, a word {dianoia) frequently rendered " mind," 
 a sufficiently correct translation of the Hebrew. The evangelists all 
 have the two first words as the Hebrew, " heart " and "soul," but vary 
 as to the third. Luke gives two additional words, " strength " and 
 " mind ; " and so Mark, " mind " and " strength ; " Matthew gives 
 only " mind." The original Gospel form seems to be given in Luke, 
 who to the three terms of the Hebrew adds a fourth, " mind," taken 
 from a Greek manuscript, where a scribe had inserted it in the text 
 from the margin (a rendering of the first Hebrew term, licrc trans- 
 lated "heart"). Mark changes the order of the terms, and Mat- 
 thew omits " strength " as unnecessary. The Greek word used for 
 " strength " by the evangelists is different from that of the Septuagint, 
 and comes either from some other Greek text, or as rendering of a 
 current Aramaic version. 
 
 7>xA — The three Heb. terms are 33^ ,t&'3J ,nx:D, for which Alex. Sept. has 
 Kapdia, ^vx^, dwufiir ; Vat. Sept., for the first, diavola; Luke, KopiVia, V'l'-t'/. ''^X^'C, 
 dcavoia; and Mark, the same in different order; Matt, omits laxi'C. This last 
 word may have been taken from some manuscript of the Sept., or may be a 
 rendering from an Aramaic version. One Greek manuscript may have had 
 Kapdia, i}'vxri. laxi'i ; another, diavola, ■^pvxv, laxi'i, — whence a scribe may have 
 written Kapdia, ■'pvx^, laxi'C, diavoia. 
 
 Matt. xxli. 44; Mark xii. 36; Luke xx. 42, 43; Acts ii. 34, 35: 
 I Cor. XV. 25, 27; Heb. i. 13: Ps. ex. i, viii. 7 (6). 
 
 Hclf. " Yahwe said to my lord, Sit on my right hand
 
 62 QUOTATIONS IN THE NEW TESTAMENT. 
 
 till I make thy enemies thy footstool " {literally, the 
 footstool of thy feet). 
 
 Sept. " The Lord said," etc. 
 
 So Luke, Acts, Hebrews. 
 
 Matt., Mark. " Till I put thy enemies under thy 
 feet." 
 
 Cor. " [He must reign] till he have put all his ene- 
 mies under his feet ; " " he subjected all things under 
 his feet." 
 
 See Mark xvi. 20; Luke xxii. 69 ; Eph. i. 20, 22, iv. 10; i Pet. 
 iii. 22. 
 
 The "under thy feet" of ^L'^lthe\v, Mark, and Corinthians ("his 
 feet"), instead of "the footstool of thy feet," as the Hebrew, the 
 Septuagint, Luke, Acts, Hebrews, the Peshitto, and the Targum, is 
 either a free rendering of the Greek or the Aramaic version, identical 
 with the Hebrew, or it is after some version which read the Hebrew 
 "under" instead of "footstool," or it is a blending of Ps. ex. 1 and 
 Ps. viii. 7 (6) : "Thou hast pur. all things under his feet." 
 
 Ps. ex. I : "X^.X'h D'^n T?-** ^"P''<""'>- 'i'"?''? -V 'iy^. nin- DXJ 
 
 Sept.: E^Trev 6 Kvpio^ 7(2i hvpiu fwv KuOov tK de^iCjv fiov i(j( uv OC) rovg e,\Opoix 
 GOV v-o~66wv T(Jv n'oJd-i' gov. 
 
 Matt., Mark: 'T-okutu tCv TiodiJv aov. 
 
 Luke, Acts, Heb. : Ein-cv Kvpioq ru Kvpiu fiov KiiOov U dt^iCw jiov fwf uv OCi tovq 
 exOpoi't GOV i'TTOTToiiav tuv TTodCiv aw). 
 
 Cor. : 'Y~d rove ir6<Jaf airov. 
 
 The psalm is an address to a king whose capital was Jerusalem, 
 announcing his coming victories over enemies, and his establishment 
 in the dignity of priest. There is nothing on its face to indicate that 
 it referred to any other person than the one addressed, or that this 
 person was other than a contemporary of the poet ; there is no such 
 pointing to a coming man as in Isa. xi., Mic. v., and other prophetic 
 passages : it is a present monarch to whom the psalmist speaks. 
 The title makes David its author, and some expositors refer it to this 
 or that occasion in David's own life, as that described in 2 Sam vi.
 
 MATTHEW. 63 
 
 (the bringing the ark to Jerusalem), or xii. 29 (victory over the 
 Ammonites), or some other. But it is plain that, if David is its 
 author, it cannot describe his career ; for the author distinguishes liim- 
 self from his hero, whom he calls " my lord." Nor can it have been 
 written in David's time. The direct recognition of a Jerusalem king 
 as priest (verse 4) seems to suit only one period of Jewish history, 
 namely, the Maccabean, when a Levitical dynasty sat on the tlirone. 
 Who the prince here referred to is, can hardly be determined with 
 certainty ; we might think of Simon, Jonathan, Hyrcanus I., or Alex- 
 ander Jannaeus.' In celebrating the priest-king, the psalmist affirms 
 Israel to be under the protection and guidance of God. Till his 
 enemies are conquered, the king is to sit at Yahwe's right hand, to 
 be, for the time, co-regent with him. This is a representation similar 
 to that of Ps. ii., where a king of Judah is declared to be the son of 
 Yahwe. The king, as the head of the chosen nation, was the repre- 
 sentative of its relation to God. 
 
 This psalm was regarded as Messianic by Jewish expositors up to 
 the tenth century; and this is the view of the New Testament, where 
 also (in the Gospels and Acts) it is ascribed to David : here "David" 
 cannot, as is sometimes the case, be understood as a vague name for 
 the Book of Psalms, but must mean the individual man so called. 
 As to the relation of New-Testament views (those of Jesus and the 
 apostles) to the solution of critical questions, see the Introduction. 
 
 In Acts, Corinthians, and Hebrews, this verse is quoted of Jesus as 
 the Messiah. In Acts Peter, after defending the apostles against the 
 charge of drunkenness, and affirming that it was by the Spirit of Gotl 
 that they spoke (in accordance with Joel iii.), goes on to make an 
 argument for the Messiahship of Jesus from his resurrection : " We 
 are witnesses," says he, " that this Jesus whom ye slew has risen from 
 the dead, as David prophesied in Ps. xvi. ; and further David speaks 
 of the Messiah as sitting on the right hand of God (he did not say 
 it of himself, since he did not ascend into the heavens), and this is 
 true of Jesus, who is therefore Ix)rd (the 'my Lord' of Ps. ex.) and 
 Christ (Messiah)." In Corinthians Paul, expounding the doctrine 
 of the last things, declares that Christ's kingdom, beginning with his 
 
 ' See the commentaries of Olshausen, Hitzig, and Dclitzsch on this psalm, and on 
 the general question of Maccabean psalms. Compare i Mace. xiv. 41, xiii. 42.
 
 G4 QUOTATIONS IN THE NEW TESTAMENT. 
 
 resurrection (verse 23, and so Ephesians), must last till he (God) 
 has put all things under his (Christ's) feet, and then he will deliver 
 the kingdom to the Father. In Hebrews the passage is quoted as 
 proving the superiority of the Messiah over the angels, in the writer's 
 development of the theme announced in verses 1-4 (our psalm-verse 
 is also alluded to in verse 3). In the Gospels Jesus, after having 
 answered certain catch-questions of the Pharisees and Sadducees, 
 turns on them with this citation, nnd asks how, in this passage 
 (assumed by them to be Messianic), David can call his own son 
 (which they held the Messiah to be) lord. This they could not 
 answer from their point of view, and were silenced : a son could not 
 be greater than his father, the founder of the family greatness. Jesus 
 meant hereby to suggest to them that the Messiah, as head of the 
 spiritual kingdom of God, was greater than all his predecessors, what- 
 ever the places they held in the history of the old Israel. 'l"hus, by 
 one stroke, he overthrew the current theory of the Messiah, and sub- 
 stituted a purer conception. " The Christ," said the Jews, " David's 
 son, must be Hke David, only less." "The Christ," said Jesus, 
 " David's lord, is greater than David, but not in the sphere of polit- 
 ical life and outward glory." The truth that he thus enunciates is 
 independent of the criticism and exegesis of the Psalm. 
 
 Text. — DXJ is found in the Psalms, only here and in xxxvi. But there is no 
 practical difference between mri' DXJ, " oracular utterance of Yahwe," and 
 nin' 1DN, "says Yahwe." The inoKuru of Matt, and Mark, and the in-o of 
 Cor., "under his feet," may be a free interpretation of the Heb. and Sept.; or 
 possibly for Din, "footstool," they read nnr^, "under;" or the expression vtto 
 KUTu Tuv noduv may come from the Sept. of Ps. viii. 7. 
 
 Matt. xxiv. ; MARKxiii.; Luke xvii., xxi. 
 
 In the discourse or discourses given in these chapters occur a 
 number of brief quotations from the Old Testament, of which the 
 more important may be mentioned. 
 
 I. Matt. xxiv. 15 ; Mark xiii. 14 ; Luke xxi. 20 : from Dan. ix. 27. 
 Ne/f. " And on the wing of abominations shall come the desolator." 
 Se/>/. " .•\nd on the temple shall be the abomination of desolations." 
 Ma//. " The abomination of desolation standing in the holy place."
 
 MATTHEW. G") 
 
 Mark. "The abomination of desolation standing where it [_or, he] 
 oii^ht not." Luke. " When ye see Jerusalem compassed with armies, 
 then know tliat her desolation is at hand." The expression of the 
 evangelists, " abomin;Ui(jn of desolation," must have come from the 
 Septuagint, cither directly, or through an Aramaic version ; the sin- 
 gular "desolation," where the Septuagint has the plural, maybe a free 
 variation of the evangelical tradition or of the Aramaic, or may have 
 been derived by the latter from the Hebrew. Verse 27 of Daniel is 
 a description of the desecration of the temple in the time of Antio- 
 chus Epiphanes ; the " abominations " seem to be idols, borne on 
 whose wing the desolator comes. The Septuagint either took the 
 Hebrew word for " wing " to mean " the wing, or extremity, of the 
 temple " (a sense hardly allowable here), or it had a different Hebrew^ 
 word (possibly I5?np0 for -"jOD). The rendering in Mark: "where it 
 ought not," is periphrasis for "temple." Luke abandons the enig- 
 matical form of the original, and speaks plainly of the historical 
 event. The reference in the Gospels is to the destruction of the 
 temple by the Romans, but it does not appear that the passage in 
 Daniel is cited as a prophecy of this event. 
 
 Dan. ix. 27 : D?t'0 D'V^pn ^1:3 b;*.1 
 
 Sept. : Kul inl to ie()bv jidiXvyfia tC)v tprjfiuaeuv. 
 
 Matt. : Td jii^elvyfia tijq ipTj/xuaeug . . . iarog hv roiru uyiu). 
 
 Alark: To i36i?.v/fia T?/g epj/fiuaeug icTrjuoTa '6-ov ov 6ei. 
 
 Luke: 'H;;£(cti' // iprjfn.iaig. 
 
 2. Matt. xxiv. 21 ; Mark xiii. 19 : Luke xxi. 22, apparently a free 
 citation from Dan. xii. i. I/e/>. "And there shall be a time of dis- 
 tress such as has not been from the time a nation first existed, up to 
 the present time." Se/>^. " From the time they came into existence, 
 up to," etc. A/cif/. " From the beginning of the world." jSIark. 
 "From the beginning of the creation." Luke (more generally), 
 "These are days of vengeance." The reference in Daniel is to the 
 persecution under Antiochus, and is here applied to the Roman siege. 
 The expression in Luke, " that all things tliat are written may be 
 fulfilled," seems to refer to all the Old-Testament predictions of 
 calamity. 
 
 3. Matt. xxiv. 29 ; ^Lark xiii. 24 ; Luke xxi. 25, 26. This im- 
 agery, the darkening of the sun and moon, the falling of the stars, the
 
 66 QUOTATIONS IN THE NEW TESTAMENT. 
 
 shaking of the powers of heaven, is derived from such passages as 
 Eccl. xii. 2 ; Dan. viii. lo ; Joel iv. i6. 
 
 4. Matt. xxiv. 30; Mark xiii. 26 ; Luke xxi. 27 ; and Matt. xxvi. 
 64 ; Mark xiv. 62 ; Luke xxii. 69, — the coming of the Son of man 
 in a cloud, from Dan. vii. 13: ''With clouds of the heavens came 
 one like a son of man." Tliis son of man, of the vision, is inter- 
 preted by some, of Israel ; by others, of the Messiah. See also Ps. 
 ex. I. 
 
 Matt. xxvi. 31 -. Mark xiv. 27: Zech. xiii. 7. 
 
 Hcb. " Smite thou the shepherd, and the sheep shall 
 be scattered." 
 
 Vat. Sept. " Smite ye the shepherds, and draw out 
 the sheep." 
 
 Alex. Sept. " Smite thou the shepherd, and the 
 sheep of the flock shall be scattered." 
 
 Matt. " I will smite the shepherd, and the sheep of 
 the (lock shall be scattered." 
 
 Mark. " I will smite the shepherd, and the sheep 
 shall be scattered." 
 
 Zech. xiii. 7 : ji<2^n xV'^iHi n;pn-nx f^ 
 
 Sept. : JlaTu^are tuvc noifiivag, Kal eKanuaaTe rii irfHifjaTa. 
 
 Matt. : Haruiu top nuifuva, kqi diuaKopniaOT/covTai tu TrpujSaTa T^f noifivtjQ. 
 
 Mark : IlaT'/fu rbv not/xevn, Kal tu npoaiira diaaKopmaO^novi at. 
 
 The Vatican Septuagint, departing from the Hebrew, expresses 
 the idea that the sheep are lo be saved, and is not followed by the 
 Gospels, which rather render the Aramaic version. ]\Lark gives the 
 simplest form of the citation, differing from the Hebrew only in chan- 
 ing the imperative into a first person future. This alteration, it is 
 probable, was not found in the Aramaic translation (which had no 
 motive for such change), but was made by Jesus himself, in order to 
 render into plain language the poetical expression of the prophet, and 
 refer immediately to God what the latter assigns to the avenging 
 sword. Matthew's "sheep of the flock" is merely an expansion of
 
 MATTHEW. ' 67 
 
 the original expression. The character of the Alexandrian Septuagint 
 makes it more hkcly that it followed Matthew, than that it is the 
 source of the hitter's citation. 
 
 In the new section beginning with verse 7, the prophet describes 
 the purification of the peoi)le in exile. The opening words are an 
 address by Yahwe to the sword, as God's instrument. It is corn- 
 mantled to awake against the shepherd, that is, the king, who is then 
 further described as " the man that is my fellow," — the man who, as 
 king or governor of Israel, stands especially near to God, and may 
 be said to be associated with him in the government. Then it is 
 added : "Smite the shepherd (the king, or ruler), that the sheep may 
 be scattered, that the people may go into exile, whence, after they 
 ha\e been purified, they shall return, and Yahwe will say to them. It 
 is my people, and they shall say, Yahwe is my God." Compare the 
 similar figure in Zech. xi. 7, 8, 15-17.' There is no reference here, 
 in the prophet's mind, to any shepherd but the contemporary ruler 
 of Judah ; but the parallelism between the situation here described 
 and that which calls forth the quotation is exact, so far as the effect 
 of the leader's death is concerned : the leader dead, his followers are 
 scattered. In another respect the situations differ : the governor of 
 Judah, and his people, were smitten as a punishment for their sin ; 
 and this was not the case with Jesus and his disciples. The intro- 
 ductory expression, " for it is written," seems to indicate here, as 
 elsewhere, that the prophetic passage was regarded as a prediction of 
 the Gospel event, that is, as Messianic. 
 
 Text. — Vat. Sept. Trarwfare supposes pliir. IDH ; eKC-uaare is perhaps render- 
 ing of Ilifil instead of Kal, or perhaps from another stem than >13, for exam- 
 ple, 1X*yin or 17"yn. The masc. '^H refers to the feni. 3"^n, a not uncommon 
 variation of gender. 
 
 Matt. xxvi. 38; Mark xiv. 34: Ps. xlii. 6 (5). 
 
 //cd. " Why art thou cast down, O my sotil ? " 
 SepL " Why art thou very sorrowful, O my sotil ?" 
 
 ' From this similarity of representation, Zech. xiii. 7-9 is held by some critics to 
 belong at the end of chapter xi.
 
 68 QUOTATIONS IN THE NF.AV TESTAMENT. 
 
 Alaff., Mark. " My soul is very sorrowful." 
 /v. xlii. 6: 'u/tjj 'nnin^n-rTD 
 
 SdJ^t. : 'ha Ti TTiiH/.v-iK n, ;) x}'V\rj. 
 Matt., Mark : Wtpi'/.v-oq icrtv ;/ tl'vxfi fiov. 
 
 The words of the Gospel were uttered in Aramaic, but the Greek 
 form is after the Septuagint. 
 
 Matt, x.wii. 9, 10: Zech. .\i. 13. 
 
 Heb. " And Yahwe said to me, Throw it to the pot- 
 ter — a goodly price at which I am priced by ihcm ! 
 And I took the thirty pieces of silver, and threw them 
 into the house of Yahw-e to the potter." 
 
 Vat. Sept. " And the Lord said to me, Drop them 
 into the furnace, and I will see [^AIcx., and examine 
 it] whether it is good metal, as I was tested for their 
 sake. And I [or, they] took the thirty pieces of 
 silver, and threw them into the house of the Lord into 
 the furnace." 
 
 Afatt. "And they took the thirty pieces of silver 
 — the price of him who was priced, whom they jjriced 
 on the part of the children of Israel — and gave them 
 for the potter's field, as the Lord commanded me." 
 
 Zec/i.\\. IV "n"<p' ityx "^T^'-r^ -nx nvrn-Sx no'Styn 'Sn mn" TiN'i 
 iiyrn-"?}* nin' n"3 inj< ^'7'^^} ^P^n wu'i'd nnpxi DrT7;'p 
 
 Sept.: Kal t'tTre nipiog niyog fii, «aOff avrovg f/f rd x<^^f^'W'-°^'> *"' aKcfo/jai el 
 ioKijibv iariv, bv rp'jrtov ifinKtjimOrjv v~ip avTuv. Kal i7.a3ov roi'f TpiiiKovra opyvpoig 
 Kal ivi;3n?.ov arroi'f dc rbv oixov hvpiov f/f '"<) ;j;wvn;T^/j<or. 
 
 Mtift. : [Ton i-lripuOrj rh (trjdiv 6iu 'lepe/iiov -ov ■Kpo<pT]TOv }iiyovro(\ llnl I/MjSov 
 Tu rpiuKOVTa upyvpin, t^v Tifif/v tov TinuTjfievov dv hi/i?jaav-o u-rb vlCtv 'lapar/^., kqI 
 tduKOV ai'Tu eig rdvu ypbv rov KFpafieug, Kadu avvera^ev fioi KVpiog. 
 
 For "potter" in the Hebrew, we must probably read "treasury" 
 (an emendation that involves a change of only one Hebrew letter), 
 as in Peshitto-Syriac, and one Hebrew manuscript, and apparently
 
 \ 
 
 MATTHEW. G9 
 
 in the Targum, which has : " throw it into the temple to the chief 
 officer," that is, to the keeper of the treasury. This would be the 
 natural place for money received in the service of Yahwe (see i 
 Kings xiv. 26; 2 Kings xvi. 8, xviii. 15, xxiv. 13), even though, as 
 here, it was an unworthy price given in an unworthy spirit. The 
 word rendered " threw " does not necessarily express contempt : it is 
 used, for example, of casting one's care or fortunes on God, as in 
 Ps. Iv. 23 (22). But, if contempt for the sum be here intended, 
 it iloes not thence follow that Yahwe would disdain to receive it into 
 his treasury. On the other hand, we know nothing from the Old 
 Testament or from Jewish tradition of a potter in the temple ; and it 
 seems improbable that such a man should have his workshop in the 
 sacred enclosure. 
 
 The Septuagint follows, with slight changes, our Hebrew text, but 
 mistranslates it. "Furnace" (instead of ''potter") may represent 
 a different text-word from ours ; or from the stem meaning " to shape, 
 form, manufacture," the translators may have drawn the sense, " place 
 of making," and then, from the connection, since the testing of 
 metals was supposed to be spoken of, " furnace." " I will see " 
 comes from a slightly different form of the word rendered "goodly." 
 " Whether " is for the Hebrew article. " Good metal," that is, 
 " something tested, valuable," may be the rendering of the Hebrew 
 for "price," or may point to a different word; so with the verb 
 "tested." The verbs "took" and "threw" (in the Hebrew, neces- 
 sarily first person) may by their form be either first person or third ; 
 the only reason for supposing the latter is that the evangelist so has 
 it. The sense of the Septuagint seems to be: "Take the money, 
 drop it into the furnace, and expose it to the test of fire, that I may 
 see whether it is genuine or spurious ; with like strictness they have 
 tested what I have done for them," that is, they have tried me by 
 their disobedience and distrust. We should rather, indeed, expect 
 the meaning : " Try the money by fire, that I may see if what I was 
 valued at by them is genuine," but the Greek will not bear this trans- 
 lation. The rendering : " I will see if it can be tested how I was 
 tested for their sake," is possible, but yields no good sense. The 
 Septuagint translators have entirely misconceived the passage. 
 
 The evangelist differs from both the Septuagint and the Hebrew, 
 and perhaps did not follow exactly any version, Greek or Aramaic.
 
 70 QUOTATIONS IN THE NEW TESTAMENT. 
 
 The principal verbs, " took " and " gave," are made third person 
 plural, in order to point to the agency of the priests in the transac- 
 tion (some Gospel manuscripts read " I gave," which suggests the 
 possibility that some may have had also " I look ; " but manuscript 
 authority and the context are against both these readings) ; the Sep- 
 tuagint, as is remarked above, admits of the same interpretation. 
 In order, further, to bring out prominently tlie priests' act (purchase 
 of tlie field), Matthew quotes only the last part of the prophet's 
 verse, interposing the rest, however, parenthetically, with a free ren- 
 dering. The first clause, " they took the thirty pieces of silver," is 
 given almost exactly in the Septuagint form. Then (passing over the 
 parenthesis), instead of "threw them into the house of the Lord, 
 to the potter," he has, "gave them for the potter's field." The 
 "gave" may be regarded as free rendering for " threw." But whence 
 does the evangelist get the "potter's field"? It is not to be suj)- 
 posed that he inserted it in his (juotation without some authority. 
 Five Hebrew manuscripts here read, " the potter's house " (perhaps 
 after Jer. xviii. 2), and so, possibly, the oral Aramaic version may 
 have read ; and, as the Hebrew and Aramaic term for "house " is used 
 in a wide sense of any " place," the Aramaic expression may have 
 been here interpreted l)y Matthew to mean the "field," as the place 
 where the potter worked, this interpretation having been suggested 
 by the transaction of Judas. The remainder of the Gospel passage 
 is after an Aramaic version of the prophet's exclamation : " The good- 
 liness of the price at which I am valued by them ! " The Aramaic 
 probably ran : " the price of the honored one whom they valued 
 from them ; " whence the evangelist : " the price of the priced whom 
 they priced from [on the part of] the children of Israel." I""inally, 
 "as the Lord commanded me," is free rendering of the prophet's 
 opening words, "the Lord said to me." Matthew may thus have 
 followed generally nn oral Aramaic version of his time, slightly modi- 
 fying it to bring the words into more obvious connection with the 
 priests' purchase of the field. 
 
 In our present Matthew-text, this quotation is said to be from 
 Jeremiah. As the words now clearly stand in Zechariah, various 
 unsuccessful attempts have been made to maintain the correctness 
 of the reading "Jeremiah." It has been suggested that the latter 
 l)rophet stood first in the evangelist's manuscript, and that his name
 
 MATTHE\V. 71 
 
 here stands for the whole body of prophetic writings ; but such a 
 mode of citation is unexampled. Or, it is said that Zechariah writes 
 in the spirit of Jeremiah ; or, that this scene actually occurred in 
 Jeremiah's life (see Jer. xviii. 2, xix.), and was repeated by Zechariah, 
 and that this fact was preserved by tradition, and here recorded by 
 Matthew : this explanation, being on its face perfectly arbitrary and 
 improbable, needs no refutation. On the other hand, it is not prob- 
 able that the error arose from a mistake of memory in the evangelist, 
 or from confusion of the Zechariah-passage with Jer. xviii., xix. It 
 is more likely that it is a clerical error (though it must have got into 
 the text early, since the present reading is supported by the mass of 
 manuscripts and versions, but not the Peshitto) : instead of the abbre- 
 viation zriou, a scribe may have written irioji, and so the latter may 
 have been perpetuated. 
 
 In Zech. \i., the prophet represents the (temporary) rejection and 
 punishment of Israel, under the figure of a flock which is abandoned 
 by its shepherd (namely, the prophet himself, standing in God's 
 place). Speaking and acting as the representative of Yahwe, he 
 takes two sliepherd-staves, to which he gives the symbolical names 
 Favor (God's covenant-favor towards the nation) and Bands (the 
 l)rotherhood between Judah and Israel). Disgusted with the folly 
 and unfaithfulness of the people, the prophet-shepherd breaks the 
 staff Favor, to signify the breaking of the covenant ; then goes to 
 them, and asks for his wages. They cheerfully accept the dissolution 
 of the relation between him and them, and pay him, for his services 
 as shepherd, the contemptible sum of thirty pieces of silver. The 
 prophet thus represents the slight estimation in which Israel held the 
 instruction and guidance of Yahwe, their God. He is then directed 
 to throw this sum (which is ironically called "a goodly price") into 
 the temple, where it properly belonged as the nation's payment to 
 God. Next he breaks the brotherhood-staff Bands, and is com- 
 manded to assume symbolically the character of a wicked ruler who 
 shall scourge the land. The whole procedure represents Israel as 
 religiously corrupt and apostate, and our verse declares that Yahwe 
 recognizes and accepts their rejection of him. 
 
 In the Gospel, this passage is cited ns having been fulfilled in the 
 priests' purchase of the potter's field with the blood-money which 
 Judas, in a fit of remorse, had returned. .Vs we have seen, even
 
 72 QUOTATIONS IN THE NEW TESTAMENT. 
 
 taking the Hebrew text as it stands, there is no reference in it to such 
 an event. The prophet, as representative of God, throws the money 
 with which Israel dismissed God into the temple to the potter : in 
 the Gospel, the priests, the representatives of the apostate Israel, buy 
 the potter's field with the money they had paid to the traitor Judas. 
 In one sense, it was Judas, rather than the priests, who played the 
 part of the prophet's Israel : they, in paying a price for the life of 
 Jesus, were, as far as appears, not consciously valuing and rejecting 
 God, but, on the contrary, were acting against Jesus as one whom 
 they regarded as an enemy of God. The external resemblance 
 between the two events consists merely in the terms " thirty pieces 
 of silver," and ''potter;" and it is this that the evangehst seems to 
 insist on. There is, ho\^ever, a deeper religious resemblance which 
 he may have had in mind. The rejection of Jesus by the Jewish 
 nation (represented by the priests' hiring of Judas, though not by the 
 purchase of the field) was a sign of their inability to comprehend 
 the spirituality of the service of God ; and so far they were in the 
 same case with the ancient people. Zechariah's symbolical act signi- 
 fied that Israel cared little for God, that is, for his holiness : the 
 priests, in taking measures to put Jesus out of the way, showed that 
 they did not understand him, or that they valued their national tradi- 
 tional opinions and their ecclesiastical position more than spiritual 
 truth. 
 
 Text. — For "ViV, " potter," Syr. and Ken. 530 have 1X1X, " treasury," w hich 
 gives a better sense. Instead of the second TiVn, Ken. 590, 16S*, 251*, 30, 
 De Ros. 2, have IVVn t^'D, which, in an .\raniaic version, Matt, perhaps h.id 
 
 in mind; see Jer. xviii. 3. Sept. aKitpufiai, "I will see," is rendering of N^X 
 
 (from riNI), instead of "nx, "goodliness; " d iuKiixov is from the pointing "^P',ri ; 
 vTiEp avTuv is perhaps from DJ>*0^, "on their account," instead of the text-word 
 Dn'^>'0. In Matt., -ifiijv seems to be the rendering of an Aram, word intended 
 to be the translation of Mcb. "^nw, understood to mean "price;" ren/jTiiiivov 
 is Aram, "^'p' (as in the I'eshitto) rendering of Ifcb. "ip", instead of 'ip'; uv 
 represents Heb. ll^X; irififiaavio, "they valued," third pers. plur. used imper- 
 sonally, is perhaps, after the Aram., from Heb. third pers. sing. "^P", /'/(/, "one 
 valued;" u~i^i viuv 'lapar/?. is literal translation of Aram, and Heb. 7N"^15'' 'J3p 
 where our Heb. text has Dn'"?i"D. Pcshitto Syr. (in Matt.) renders: "the price 
 of the honored one, which they stipulated on the part of the children of Israel," 
 making the relative pronoun refer to the price, which is nearer the Heb., but 
 not allowed by our present Matthew-text ; possibly such was the meaning of the 
 Aram. Matthew-text.
 
 MATTHEW. 73 
 
 Matt, xxvii. 46; Mark xv. 34: Ts. xxii. 2 (i). 
 
 Heb. " My God, my God, why hast thou forsaken 
 me ? " 
 
 So the Targum and Matthew and Mark. 
 
 Sept. " O God, my God, attend to me ; why hast 
 thou forsaken me ? " 
 
 The addition in the Septuagint is probably a duplet, the transla- 
 tion of the second " my God " as = " to me." 
 
 Ps. xxii. 2 : 'Jn^j;'^ noS ■''?N ''?N 
 
 Sept. : 'O dihq b Oeog /wv, npoaxes fioc Iva ri lyKaTe?U'nig fie ; 
 
 Targum: 'Jnp^K; HO SiDO '"?« 'Sx 
 
 Miitt.: 'EAwt ilui Xe/xu aa(3axdavti ; 6d fiov 6d /jov iva rl jue iyKaTi?ansc; 
 
 Mark: 'EAwi 'ihA "ka^a aajBaxOavei ; 6 deoq fuxv [6 Oeo^ fiov] d^ ti iyKarDuneq ue; 
 
 It is the words of an Aramaic version (Targum) that Jesus here 
 uses ; they are nearly identical with the rendering in the existing 
 Targum on the Psalms, which, however, is late (in its present form, 
 not earlier than the seventh century of our era). It is probable, that, 
 in the time of the Gospel history, oral quotations from the Old Testa- 
 ment by Palestinian Jews were generally made from an Aramaic ver- 
 sion : nothing else would have been natural, since Aramaic was the 
 spoken language. Hebrew was little known, and Greek, though there 
 was probably a general acquaintance with it among the Jews, was yet 
 a foreign tongue. But in the New Testament, as it now stands, 
 except in Matthew, the quotations are commonly from the Septua- 
 gint ; for Greek was the common language of intercourse of the Jews, 
 as of the other peoples of the Roman empire. Compare Luke 
 xxiii. 46. 
 
 Text. — Matt, and Mark have the regular Aram, form ilui = "nJii, though 
 some manuscripts of the former read i)Xei, after Ileb. (and Targ.) '/N. Jesus 
 would naturally use the Aram., and not the Heb., though this latter may have 
 been naturalized in Aram, as 7'N, as the Peshitto has it in both Gospels. ?e/ia 
 and ?.aiiu give slightly different pronunciations of the Shwa in XO/. In the 
 Greek, neither evangelist agrees exactly with Sept.; each translates the Ar.Tm. 
 by the Greek words that Sept. had made familiar. Sept. irpoaxes ftoi seems to be 
 rendering of ' /K, " to mc," = " attend to me."
 
 74 QUOTATIONS IN THE NEW TESTAMENT. 
 
 MARK. 
 
 Mark ix. 4S: Isa. l.wi. 24. 
 
 Hcb. "Their worm shall not die, and their fire shall 
 not be quenched." 
 
 So the Septuagint, which is followed by Mark, except that the 
 verbs are made present. Verses 44, 46, of Mark, identical with verse 
 48, are omitted in the best manuscripts. 
 
 Isa. ixvi. 24 : n33n N^ Dt!?«i non xS DnrSin 
 
 ~ V : • T • I T T ^. - 
 
 Sept. : 'O )'(ip dKuf.ril ai-iJv ov Te?.rvTTi(jei Kal to Trip qvtCjv ov aiSeadrjaeTcu. 
 Mark : 'O aKu?.7j^ qvtCjv ov TeTiSVTa koi to Trip ov ajSivvvTai. 
 
 In the prophet, the expression describes a burning heap of pu- 
 trescent corpses, the bodies of those who had transgressed against 
 Yahwe : in Mark, it figuratively represents the punishment of the 
 next world.
 
 LUKE. 75 
 
 LUKE. 
 
 Luke i. 17: Mal. iii. i, 23, 24 (iii. i, iv. 5, 0). 
 
 Hcb. " And he shall prepare a way before me. . . . 
 Behold, I send you Elijah the prophet, . . . and he 
 shall turn the hearts of the fathers to the children, and 
 the hearts of the children to their fathers." 
 
 Sept. " And he shall prepare a way before me. . . , 
 And behold, I send you Elijah the Tishbite, . . . who 
 shall restore the heart of father to son, and the heart 
 of a man to his nei_2;;hbor." 
 
 Luke. " And he [John] shall go before him [God] 
 in the spirit and power of Elijah, to turn the hearts of 
 the fathers to the children, and the disobedient [to 
 walk] in the wisdom of the just, to make ready for 
 the Lord a people prepared." 
 
 ii/rt/. iii. 1, 23, 24: H'Sk r\x ddS nStt' 'pjx niin . . . 'jsS ^■'■t-njsi 
 
 Sept. : Kai emSXeipETat ui^dv npd npoaunov fiov . . . koI i6ov kyu uTrooreAAw v(uv 
 'H?.iav Thv Oeo^'lttiv . . . of uTroKarafTrijau napdiav irarpbg npdg viov kqI Kopdiav 
 iivOpunov TTpdr rdv Ti7.r}niov a'vTob. 
 
 Luke: Kai avrbQ iipot?.tvaeTai tvumov avTov tv Tn-evfiaTi kgI dvvufui 'H?j:ia, 
 imarpitpai KaptVia^ TraTepuv ts-t tekvu kqI inzEiOeig iv (ppovijaei diKoiuv, cToifiuoai 
 KVpiu 7jihn> KaTEOKevaafuvov, 
 
 The text of Luke (part of the angel Gabriel's prediction to Zach- 
 ariah of the birth of John the Baptist) is after the Aramaic rather
 
 76 QUOTATIONS IN THE NEW TESTAMENT, 
 
 than the Greek version ; it is a free adoption, with additions, of the 
 Old-Testament expressions, and not a formal quotation. 
 
 Malachi's "messenger" (Mai. iii. i) is here identified with his 
 "Elijah" (Mai. iii. 23, 24, English Authorized Version iv. 5, 6), on 
 which see above on Matt. xi. 10. The Jews took Malachi literally, 
 and expected the coming of Elijah as forerunner of the Messiah. 
 
 Luke i. 46-55. 
 
 The Song of Mary is made up almost entirely of Old-Testament 
 expressions, taken chiefly from the Song of Hannah and the Psalms. 
 
 Verse 46, " my soul magnifies the Lord." i Sam. ii. i. 
 
 Verse 47, "my spirit has rejoiced in God my saviour," i Sam. 
 ii. I. 
 
 Verse 48, " he has looked on the low estate of his handmaiden." 
 I Sam. i. II. After the Septuagint. 
 
 Verse 49, "holy is his name." i Sam. ii. 2. 
 
 Verse 50, " his mercy is unto generations and generations on them 
 that fear him." Ps. ciii. 17 ; Isa. Ii. 8. 
 
 Verse 51, "scattered the proud." i Sam. ii. 4. 
 
 Verse 52, "put down princes, . . . exalted the lowly." i Sam. 
 ii. 7, 8 ; Ps. cxiii. 7, 8. 
 
 Verse 53, "filled the hungry . . . sent the rich away empty." 
 I Sam. ii. 5. 
 
 Verse 54, "he has helped Israel his sen^ant." Isa. xli. 8-14. 
 
 Luke i. 68-79. 
 
 Zachariah's prophecy also is taken largely from the Psalms and the 
 prophets. 
 
 Verse 68, "blessed be the Lord, the God of Israel," Ps. cvi. 48, 
 and often elsewhere ; " has visited and redeemed his people," fre- 
 quent, as in Isa. xl.-lxvi. 
 
 Verse 69, the figure of the "horn" is common : see 2 Sam. xxii. 3 
 (Ps. xviii. 3), Ps. cxxxii. 17. 
 
 Verse 71, "salvation from enemies." 2 Sam. xxii. 4 (Ps. xviii. 4), 
 Ps. cvi. 10.
 
 LUKE. 
 
 Verse 76, "go before the face of the ho^(\_>' j^i^j, m ^ 
 Verse 78, "the dayspring from on high." ^^j^i_ {jj^ 20 (iv. 2). 
 Verse 79, "them that sit in darkness anq ^hc shadow of death." 
 Isa. ix. I (2). 
 
 Luke ii. 23, 24: Exod. xiii. 2, 12; Lev j^jj g 
 
 Sept. : 'Ayiaaov fioc iruv npuToroKOV npuToytveg diavolyov ndiav f^^ ^^^ 
 Luke : Tluv upaev Siuvolyov fir/rpav uyiov ru KVpiu K7ir]drjae-ai. 
 Ln<. xii. 8 : HJI" 'J3 'Jiy IK Omn-na 
 Sept. : Ai/o Tpvyovac r/ 6vo voaaoig irepiarepuv, 
 Luke : Zevyo^ rpvyovuv, etc. 
 
 Citation of the laws concerning the consecration of the first-born, 
 and the offering of doves or pigeons. The Exodus-passage : " Sanc- 
 tify to me every first-born ..." is rendered freely : " Every . . . 
 first-born shall be called holy to the Lord," and the word " male " 
 is added from verse 12. The law from Leviticus is quoted after the 
 Septuagint, except that for " two doves " Luke has " a pair of doves," 
 a variation for the sake of elegance. 
 
 Luke iv, 18, 19: Isa. Ixi. i, 2. 
 
 Heb. "The spirit of the Lord Yahwe is upon me, 
 because Yahwe has anointed me to announce good 
 news to the meek, he has sent me to bind up the 
 broken-hearted, to proclaim release to the captives, 
 and opening to the bound, to proclaim a year of grace 
 from Yahwe." 
 
 Sept. "The spirit of the Lord is upon me, because 
 he has anointed me to announce g-ood news to the 
 poor, he has sent me to heal the broken-hearted, to 
 proclaim release to captives, and recovery of sight 
 to the blind, to proclaim the acceptable year of the 
 Lord."
 
 78 QUOTATIONS; in THE NE\y TESTAMENT. 
 
 Luke. "The Spiri:c of the Lord is upon me, because 
 he has anointed m(i to announce good news to the 
 poor, he has sent rne to proclaim release to captives, 
 and recover\- of -siiJ^ht to the blind, to release those 
 uho arc* crushed, to proclaim die acceptable year of 
 
 the Lord." 
 
 / 
 lsa.\x\. I, 2: vjnSt? D'ljT' ib^S TiN niH' nc/*3 u" "Sr mrr 'jik nn 
 
 ■ - » I • T^T - - I - T 1^-- T'> T -J - 
 
 nm-S 
 
 SffLj/llvcifui Kvptov in' ifii, ov tiveKrv Ixpioi fie £va-)'^'£?uaaadac nruxolr, u;rf- 
 trfo^^iKfte iuaaaOni tovc awTirpiuuhovg ri/v Kopi^iav, Ktipi^ai cuxiio^jutou; u^eacv koi 
 ' ' j'/fi^ uvii^y.nlitv, KoXtaat iviavrdv Kvpiov dcKTuv. 
 
 Luke : Hveifta nvpiov tit' t/j£, ov eiveiicv ixpioiv fie tva}-/e?u(jaadai rruxolc, inri- 
 CTiUjiiv fjit KTipv^at alxfioy.uToic d^toiv koL Tt'^/vOif uvw^le^iv, unoarei/.ai Ttflpavafiivovi 
 iv iiOiaci, Ktfpviai evuzvTov Kvpiov dcKTov. 
 
 The Septuagint renders the Hebrew with tolerable exactness. 
 " Poor " is equivalent to '• meek," according to the ethical contrast 
 between " rich " and " poor " which runs through the Old Testament 
 (compare " poor in spirit," Matt. v. 3, and " poor," Luke vi. 20) ; 
 " heal " is equivalent to " bind up " (wounds) ; the " opening " of 
 the Hebrew, taken by Septuagint to be "opening of eyes," rather 
 means, from the context, " opening of the prison " (so the English 
 Authorized Version), and the "bound" are " prisoners," not "the 
 blind" (though Kimchi and others agree with the Septuagint). 
 The expression " acceptable year," a year which God accepts as the 
 proper time for the manifestation of his favor to his people, is not an 
 exact rendering of the Hebrew " year of good-pleasure or favor," 
 when God will display his grace ; since, as the contrast with " day of 
 vengeance " in the next clause shows, the meaning is not " a year 
 wcll-jileasing or acceptable to God," but " a year in which he mani- 
 fests his good-pleasure." 
 
 Luke follows the Septuagint word for word, with two exceptions : 
 his term for the second " proclaim " is different (being that which he 
 and the Septuagint use for the first "proclaim"); and he omits the 
 clause " to heal the broken-hearted," instead of which he inserts " to 
 release the crushed," which he puts after, instead of before, the clause 
 relating to the captives and blind. The inserted clause is identical
 
 lAKK. 79 
 
 with the Soptuagint of I?.a. Iviii. 6, uiih change of iinpcraiivc into 
 infuiitivc. iJut how came it here? Luke eviilently follows the Septu- 
 agint ; anil the error here came from a Septuagint scribe, who misread 
 his Hebrew manuscript, or had a corrupt text. By the change of 
 certain letters, the Hebrew of the clause omitted by Luke becomes 
 the same with that of Isa. Iviii. 6, and may have been similarly trans- 
 lated by some Cireek scribe in the margin of his copy of the Septua- 
 gint. We may suppose that a Septuagint scril)e by error of eye 
 omitted the clause, " to heal the broken-hearted," and that another, 
 perceiving the omission, repaired it by the insertion of this new trans- 
 lation, which, however, he introduced in the wrong place, either 
 through inadvertence, or to avoid the juxtaposition of two similar 
 words (it would have read literally : " he sent me to send the crushed 
 into liberty"). Luke, or some later scribe of Luke's Gospel, fol- 
 lowed this erroneous Greek text. The change in the word for " pro- 
 claim " likewise comes from a Greek copyist of the Septuagint or 
 the Gospel, or is a variation by the evangelist himself after the oral 
 .-\ramaic version, which, like the Hebrew, would have had the two 
 verbs the same. 
 
 If Luke follows the Septuagint, the question what text Jesus read 
 in the synagogue is of no consequence for the explanation of the 
 (juolation as it now stands. .As to this question, we may regard it as 
 certain that he did not read the Greek version (which was not used 
 in the Palestinian synagogues by the Palestinian Jews), but either the 
 Hebrew original or the .\ramaic. From the fact that Aramaic was 
 the vernacular of Jesus, as of all Palestine, it has been concluded 
 that he read in this language, and that we must look to a popular 
 .•\ramaic version of the day for the form of his words (Hohl). r>ut 
 there is no proof that a written .Aramaic version existed at this time ; 
 the targum of Onkelos on the Pentateuch, the first of which we know 
 any thing, was not produccil till about AH. 150 ; and the targum of 
 Jonathan on the Projjhets, not till a century later. It is more proba- 
 ble that the Hebrew text was read in the synagogues, and accompa- 
 nied with translations and explanations in the vernacular. There is 
 no great improbability in the supposition that Jesus understood 
 Hebrew, though he was not versed in the rabl)inical learning. Or, 
 may it be that Luke gives only the general outline of the incident 
 (sufficient for his Greek public), and that in fact the synagogue-
 
 80 QUOTATIONS IX THE NEW TESTAMENT. 
 
 reader read the passage from Isaiah, and rendered it into Aramaic, 
 after which Jesus gave his exposition? Luke, as a man farther 
 removed than the otlier synoptics from Hebrew hfe, would have been 
 less likely to take account of the difference of language ; and may 
 have assumed, that, as Jesus expounded, he also read. Compare 
 Acts xiii. 15, where, after the Scripture is read, Paul and Barnabas 
 are invited to speak. Whether this suggestion will hold, or not, the 
 probability remains, that it was not an Aramaic version that was read. 
 (See the Introduction.) The prophet, speaking to the exiles in Baby- 
 lon, declares that he is sent by God to announce their approaching 
 release from captivity, and their restoration to Canaan in fulness of 
 prosperity. Jesus, interpreting the words in the largest spiritual 
 sense, adopts them, as expressing his own mission to free men from 
 sin (so in Matt. xi. 4, 5 ; Luke vii. 22). 
 
 TiXt. — For Ileb. K'^p, "to call," Sept. has first Ki)pv^ai, and then KcOJaat, 
 for the sake of variety; Luke has only the first (as an Aram, version also 
 would render by the same word in both places). Instead of the Masoretic 
 2h-''\nvi'l Bf^nS •jnSty, "he has sent me to bind up the broken-hearted," 
 the Sept. copyist may have read, D'"*3iyjn D"^£3n n^J^S, " to set free the 
 broken" {or, crushed), (as in Isa. Iviii. 6). 
 
 Luke xii. 53. 
 
 Picture of divided households, adopted from Mic. vii. 6. See also 
 Mark xiii. 12. 
 
 Luke xxii. 37: Isa. liii. 12. 
 
 //cd., Luke. "He was reckoned with transgressors." 
 Sept. " He was reckoned among the transgressors." 
 
 Luke employs the Greek terms of the Septuagint, but follows the 
 sense of the Aramaic version, which gave the Hebrew, word for word. 
 
 /f<». liii. 12: nJOJ DTC^3-,n« 
 Sept. : 'Ev roir uiojioir I'/.oylcdri, 
 Luke: M£tu u\i6]ujv DjoyiaOri. 
 
 The words are spoken by the prophet concerning the sen-ant of 
 Yahwe, the righteous kernel of Israel, chiefly the pious among the
 
 LIKE. 81 
 
 exiles in Babylon, who, though ui)riL;ht, were treated by their enemies 
 as if they were malefactors ; nay, \'aii\ve himself dealt with his ser- 
 vant as if he were a transgressor. Jesus, to whom the words are here 
 applied by himself, is the realization of this whole prophetic picture 
 of the misunderstood, rejected, suffering servant of God. This pro- 
 l)hetic word was, as he says, fulfilled in him. As he adopted the 
 description of the prophet's mission in Isa. Ixi. i, 2, as setting forth 
 his own (see on Luke iv. 18), so he adopts this picture of a life of 
 sacrifice for others as a faithful portraiture of his life. 
 
 Mark xv. 28, which gives this quotation, is omitted by the latest 
 editors of the New-Testament text. 
 
 TVxA — The fieri uvdfujv of Luke is a literal translation of our Ileb. 
 D*i*C3"PK. Hut the article of Sept. h> rolr uvofwic does not necessarily imply 
 an article in its Hcb. text; here it is a concession to Greek idiom. 
 
 Luke xxiii. 46: Ps. xxxi. 6 (5). 
 //i'/k, Luke. " Into th)- hands I commit my spirit." 
 
 The Septuagint has : " I will commit," not so well. Jesus doubt- 
 less uttered these words in .Aramaic (Bohl); and Luke's Greek is a 
 translation of them by himself, or by some predecessor from whom 
 he received them. 
 
 /v. xxxi. 6: *n'"> ""'p?^ 'T!;? 
 
 Si{-t. : E"f X^^P"i ^^" napa^Tjaofiai rb TX'cvfia ftov. 
 Luke: E/f t"P'^ <'<'*' ^upaTtOe/xai rd nvnfiu fiov. 
 
 In the psalm, the words express the general committal of the life 
 to God's keeping ; there is no reference to death. But they include 
 the yielding-up of the spirit to the divine care in the moment of 
 death, as Jesus here uses them. These worils seem to take the place, 
 in Luke, of the exclamation found in Matt, xvvii. 46 ; M.irk xv. 34. 
 
 Ti'x/. — The latest editions of Luke read napariOeftai, instead of the napa- 
 Ol/aoftnt of the received text, which is identical with Sc|)t. The I'cshitto and 
 Curctonian Syriac versions also have the present.
 
 82 QUOTATIONS IN TIlE NEW TESTAMENT. 
 
 JOHN. 
 
 John i. 51 : Gen. x.wiii. 12. 
 
 Jacob in his dream sees a ladder reaching from earth to heaven, 
 and " angels of God ascending and descending on it," a symbol of 
 the constant communication between heaven and earth, between God 
 and his servants. In John, this symbolism is used by Jesus of him- 
 self (not cited as a prediction), the "Son of man," who is in con- 
 stant communication with the Father through the angels, the ministers 
 of the divine will : Jesus occupies the position, not of the ladder 
 (in which case the Greek would be different), but of Jacob. The 
 wording of the quotation follows the Hebrew closely. 
 
 Text. — Sept. has t t" avry, on the ladder, as means of ascent and descent ; 
 John, i-l riiv vlov rm uvdpu:rov, on the Son of man, as object and aim. 
 
 John ii. 17: Ps. Ixix. 10 (9). 
 
 //cL " The zeal of thy house has eaten me up." 
 
 So the Septuagint. John : " shall eat me up," changing from past 
 to future in order to bring out the supposed predictive character of 
 the passage. 
 
 Ps.lxix.xo: *3nOK r^T}'^ nxjp 
 Sr/ff. : 'O ^/}jor Toi) oIkov aov KaTi<fayt fte, 
 "John : . . . KaTa(puyrrai fu. 
 
 The parallelism of the two situations is obvious. The psalm- 
 p.issni:c was remembered and quoted by the disciples when they saw
 
 JOHN. 88 
 
 their Master, heallcss of the consequences to himself, engaged in 
 driving away the polhiters of the temi)le-enclosure. Tlie psahn was 
 regardeil as Messianic, and tliis occurrence in the Hfe of Jesus as the 
 fulfihnent of a jirediction. Hence the evangeUst felt himself war- 
 ranteil in writing, " shall eat me up." While parts of the psalm (as 
 this verse) might be adopted by the Messiah, as expressing his feel- 
 ing, other parts (as the vindictive verses, 23-29 [22-2S]) would be 
 out of keeping therewith. 
 
 7V.VA — The received text of John has Kariipaye, as Sept., perhaps a correc- 
 tion after Sept. ; the future KaraijH'iyerat (which is found in the Sin. manuscript 
 of Sept.) is supported by the best manuscript authority. If this verb could be 
 considered a present, we might derive the evangelist's rendering from an Ara- 
 maic version. Hut the Aram, would not permit a future translation (for it would 
 have the perfect as the Ilcb.), and the evangelist must have freely changed the 
 time. 
 
 John vi. 31 : Ps. l.xxviii. 24. 
 
 //cd. " Corn t)f licavcn he gave them." 
 
 S('/>^. " Bread of heaven he gave them." 
 
 yoAn. " Bread from heaven he gave them to eat." 
 
 /'.f. ixxviii. 24: So) \n; o"?u-\n 
 
 Sept. : 'hptov ovpavoi) IduKev avToic. 
 
 Jo/in : 'ApTov ck roii ovpavoii IduKCv avTol^ ^yelv. 
 
 The rendering of the evangelist is a free use of the Septuagirrt 
 material : his " to eat " is supplied, for the sake of fulness, from the 
 preceding clause of the psalm-verse (and compare Exod. xvi. 15) ; 
 and his " from heaven " is a modification (after Exod. xvi. 4) for the 
 purpose of expressing distinctly the origin of the bread, anel pointing 
 the comparison with Jesus. — he and it came down from heaven. 
 The citation is made by the Jews (see the history in I.xod. wi.), 
 who, referring to this great " sign " showed by (iod through Moses, 
 demand a similar sign from one who claims to come from (lod. His 
 answer is, that God (not Moses) did indeed once give this Ixnlily 
 food from heaven to his people ; but the true food of Ood is He 
 wliom God has appointed to be the spiritual life of the world.
 
 S4 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Text. — In the Sept., ^)f?v stands immediately before the quoted clause. 
 There is no need to suppose that the evangelist follows an Aramaic version; 
 such a version would not be likely to make the changes found in John's text. 
 
 John vi. 45: Isa. liv. 13. 
 
 IJcb. " And all thy sons shall be disciples of 
 Yahwe." 
 
 Sept. "And all ihy sons [I will cause to be] taught 
 of God." 
 
 JoJin. " And they shall all be taught of God." 
 
 /w. liv. 13: mn- nnS ^"J^-Spi 
 
 John : Koi iaavTOk n-iii-ref dtt5a«rot Qtdi. 
 
 The Septuagint, instead of making this a new sentence as the 
 Hebrew does, connects it with the preceding, a verb from which has 
 to be supplied. It otherwise renders the Hebrew exactly, except 
 that it has " God " instead of " the Lord " (for "Yahwe "), a change 
 of the divine name which may be referred to a variation in o]<l 
 Hebrew manuscripts. John has the Septuagint before him, but alters 
 it to suit the connection of his discourse ; his reference here to " the 
 prophets " in general shows that he does not mean to hold himself 
 with literal exactness to the text. For the old Israelitish expression. 
 " thy sons," he substitutes the general " they ; " and the connection 
 of the sentence requires the change of the Sejituagint accusative into 
 the nominative. Thus he comes undesignedly into closer similarity 
 to the Hebrew. These alterations, naturally explicable from his free 
 methwl of citing, would be hard for an Aramaic translation. 
 
 The prophet, describing the ideal Israel of the future, represents 
 all its members as entering into such personal relations with God that 
 they shall need no human teacher. Jesus, adopting the words, applies 
 ihem to the kingdom of God that he proclaimed ; to him, as the sent 
 of God, would come all those whom the Father had taught. The 
 essence of the thought, in the prophet and in J(jhn. is that spiritual 
 knowledge is received by inward divine enlightenment.
 
 jniiN. 85 
 
 The expression, " the prophets," is here perhaps e(iuivalent to 
 "the book of the prophets;" l)ui more probably such other pas- 
 sages as Joel iii. (ii. 28-32) are alluded to. 
 
 John vii. 3S. 
 
 JoJui. " He who believes on me, as the Scripttire 
 says, out of his belly shall How rivers of living water." 
 
 Prn'. xviii. 4 : 'rq'2X\ "(ipp ;OJ ShJ l^'N-'S "^nT D'po;'^ D;? 
 
 Sept. : ■ Y('up liaOv Aoyof ^v KopAi^ tlitipof, nora/i^ 6i uvatrqdvct kqI nriyi) ^uf/i. 
 
 John : UoTauoi lk rf/f Ko/yUaf avTov ^cvaovaiv i'(5arof ^Civtoc. 
 
 No perfectly satisfactory account of the origin of this quotation 
 has yet been given. If we include the opening words, "he who 
 believes on me," in the citation, we shall be more inclined to regard 
 it as a free rendering of Isa. Iviii. 11 : "Thou shalt be . . . like a 
 spring of water whose waters fail not," where the propliet describes 
 the perpetual prosperity of those who live righteously in obedience 
 to God ; they shall be like a watered garden or a perennial spring. 
 This explanation is favored by the fact that the preceding word : '• If 
 any one thirst, let him come to me and drink," is after Isa. Iv. 1 : 
 " Ho, every one who thirsts, come ye to the waters." The " living 
 water " of John is equivalent to Isaiah's " whose waters fail not," but 
 otherwise the dissimilarity in form of the two passages is obvious. 
 
 If we suppose the quotation to include only the last clause (whicii 
 is belter), a more probable original for it is found in Prov. xviii. 4 
 (Hody, Hohl) : Hebrew, "The words of a man's mouth are deep 
 waters, a rushing torrent, a fountain of wisdom ; " Septuagint, "The 
 word in a man's heart is deep water, and a river springs forth and a 
 fountain of life." This latter rendering is obtained by slight changes 
 of the Masoretic text. The reference in the Hebrew is to the pro- 
 foundness, power, and perpetuity of the thought and word of the 
 wise man ; the Septuagint refers the man's word to his " heart " (that 
 is, his whole inner being), and makes the word a springing or flowing 
 river, and a source of life. Hence John's expression might come 
 without great ditTiculty : Septuagint, " .\ river springs forth, and a
 
 86 QUOTATIONS IN THE NKAV TESTAMENT. 
 
 fountain of life," might be freely rendered, " rivers of life [<v, of 
 living water] flow ; " and these proceed out of the man's heart, or inner 
 being, to which the evangelist's " out of his belly " is exactly equiv- 
 alent. The change from *' heart " to " belly " would then be referred 
 not to an Aramaic version based on the Septuagint (which would 
 have no motive for such an alteration, since " heart " was as common 
 an expression in Aramaic as in Hebrew or Greek), but to the desire 
 of Jesus to express more distinctly the inwardness and independence 
 of the spiritual life which they enjoyed who through him came into 
 spiritual relation with God. Or, if we suppose the present form of 
 the saying to have been given by the evangelist, he may have chosen 
 this term with reference to the indwelling of the Spirit which was 
 afterwards to be given (verse 39, and xv. 26, 27). The figure was 
 suggested by the water-libation which was performed in the temple- 
 court on the last day of the Feast of Tabernacles (verse 37). 
 
 Text. — For uxavrtiAn of Sept., read uvoKiivu. Sept. tv KopAi^ is paraphrase 
 of *3, "mouth;" for HODn, "wisdom," it seems to have read iTH, "life." The 
 evangelist gives a free paraphrase of Sept. 
 
 John vii. 42. 
 
 '* Has not the Scripture said that the Christ comes 
 of the seed of David, and from Bethlehem, the village 
 where David was ? " 
 
 An appeal to the Old Testament by the Jews, in connection with 
 the Messianic claim of Jesus, who was said to come from Galilee. 
 
 As to the Davidic origin of the Messiah, the passages intended 
 are such as 2 Sam. vii. 12, 13 ; Isa. xi. i ; Jer. xxiii. 5, 6, xxxiii. 15 ; 
 Ezek. xxxvii. 24, 25. .\s to his relation to Bethlehem, Mic. v. i. 
 
 John viii. 56. 
 
 "Abraham, your father, rejoiced that he should see 
 my dav. and he saw it and was ^lad."
 
 JOHN. b i 
 
 The reference is to Abraham's prevision of a time of blessedness 
 for his posterity: Gen. xii. 2, 3, xvii. 7, xxii. 18, "In thy seed shall 
 all the nations of the earth bless themselves ; " that is, thy posterity 
 shall be the standard of blessing for all nations. The Messianic 
 import of these passages is assumed. See on Gal. iii. lO. 
 
 John x. 34: Ps. Ixxxii. 6. 
 //c'd. " I said, Vc are gods." 
 So the Scptuagint and John. 
 
 /v. Ixxxii. 6: OnX D'l'^?? T'??*' 'J? 
 Ar/A, yoA/t : 'E>u eina Oeoi iare. 
 
 The psalm is an address to unjust Israelitish judges, before whom 
 the psalmist holds up the contrast between their unworthy conduct 
 and the loftiness of their official position : so exalted were they, as 
 dispensers of justice, as representatives of the supreme Judge, that 
 they were even called gods. So, probably, in Exod. xxii. 28. Jesus 
 bases on this passage an argument from the less to the greater : if 
 these men were called gods because they were the bearers of God's 
 word, if they were sons of the Most High, how much more might 
 this name be applied to him whom God had specially sanctified to 
 show him to men ! If the lesser man, how much more the greater 
 man ! The argument assumes that the name " son of God " did not 
 imply equality with God. 
 
 Ttxf. — The name D'H^X is applied in the O. T., outside of divine beings, 
 only to men (not to angels, who are called DTT'X '22, "sons of God," Gen. 
 vi. 2; Job i. 6), and only with certainty to judges, as here and Exod. xxii. 28; 
 in Ps. xlv. 7 (6), where it seems to Ix; used of a Jewish king, the text and mean- 
 ing are doubtful. In its application to judges, we might suppose it used simply 
 in its original etymological sense, perhaps "dreadful ; " but it seems more prob- 
 able that they were called "gods" .is being representatives of God on earth in 
 the high function of rightly ordering the life of God's people.
 
 88 QUOTATIONS IN THE NEW TESTAMENT, 
 
 John xii. 27 : Vs. xlii. 7 (6). 
 
 //ed. " My soul is cast down in me." 
 Sc/>/. " My soul was troubled in me." 
 yo/in. *' My soul is troubled." 
 
 rs. xiii. 7 : nn^pc'n 'vsi 'S;; 
 
 Se-ft. : Updi ifiavTuv i/ fvxi/ /lov hapuxOj}. 
 John : 'H V't'/ /'O" Tf^T'H>Oii'fOJL. 
 
 After the Septuagint, with change of tense to suit the occasion. 
 Compare Matt. xxvi. 3S ; Mark xiv. 34. 
 
 John xii. 3S; Rom. x. 16: Isa. liii. r. 
 
 Hcb. " Who has believed our report, and to whom 
 has the arm of Yahwe been revealed ? " 
 
 So the Septuagint, John, and Romans (Romans has only the first 
 clause), except that tliey add at the beginning the address, " Lord." 
 The New Testament follows the Septuagint. 
 
 Isa. liii. I : hhSj] 'o-S;' hih' '$\'w\ ijnyoirS I'OKn '? 
 
 5Vyv/., John, Rom. : Kvpu, Ttf emoTEvae ry ukoij r/fiuv ; kcu 6 ^paxluv Kvpiov rivi 
 uncKa/.v^dTj. 
 
 Isaiah speaks of the incredulity of foreign nations and of ungodly 
 Israelites towards the account given by the prophets of the true char- 
 acter, function, and future of the righteous Israel, the " servant of 
 Vahwe." John quotes the declaration as fulfilled in the Jews' unbe- 
 lief towards Jesus (the true "servant of the Lord "); and Paul, simi- 
 larly, of the failure of the Jews of his time to accej)! the gospel. 
 In John, the " our report " is referred to the preaching of Jesus ; in 
 Romans, to that of the apostles. In both cases, there is a close 
 historical parallelism and spiritual fulfilment, but not a literal histor- 
 ical prediction. Isaiah "saw his glory" (John xii. 41) in the form 
 of a vision of a perfect servant of God, suffering, teaching, and 
 saving ; but the Old-Testament text does not lead us to suppose that
 
 JOHN. 89 
 
 the prophet had before him any definite, historical shape of an indi- 
 vitUial man to appear in the far future. On the following quotation, 
 verse 40, sec on Matt. xiii. 14. 
 
 John xiii. iS: Ps. xli. 10 (9). 
 
 Hcb. " Even my familiar friend, in whom I trusted, 
 who ate my bread, has hfted up his heel against me." 
 
 So the Septuagint (xl. 10). 
 
 John (taking the latter clause of the psalm-verse). 
 "He who eats my bread \or, eats bread with me] has 
 lifted up his heel against me." 
 
 /v. xli. 10: 2pj; ''?;; Vnjn -rpn"? Sd'ik 
 
 Sept. : 'O iaOitJV uprovc (Mv ifuycAvvev lir" ifti irrepvcafwv. 
 
 John : 'O rpuyuv nov rbv uprov km/pev in' kftk t^v Trripvav avrov. 
 
 The psalm describes the suffering of a man sick, and surrounded 
 by enemies, among them one who had been his intimate friend, but 
 had turned against him. Its authorship and historical occasion can- 
 not be determined. Its tone is purely individual, without reference 
 to any future person ; and it is not free from a revengeful spirit, verse 
 II (10). Tile expression, "to lift up the heel against," means to be 
 hostile, to raise the foot in order to stamp, or to set out on some 
 hostile procedure. According to the account given in John, the 
 psalm is regarded by Jesus as Messianic, and these words ai^plied 
 to the treachery of Judas. It is possible that the first clause of the 
 psalm-verse is omitted in order to avoid the statement that Jesus 
 trusted Judas (compare Jolin ii. 24, 25, vi. 70. 71). In regard to 
 the question whether the evangelists have always correctly reported 
 the words of Jesus, see the Introduction. 
 
 Text. — John docs not follow .Sept. or Ilcb., but renders freely .iftcr the 
 former (as he elsewhere does), choosing his own words. His rpuyuv is not 
 found in Sept. at ail, though not uncommon in the N. T. ; in classic Greek it 
 means " to gnaw."
 
 90 QUOTATIONS IN THE NEW TESTAMENT. 
 
 John xv. 25 : Ps. Ixix. 5 (4). 
 
 Hcb.. Sept. "They wlio hate me without cause 
 are . . . 
 
 JoJui. "They hated me without cause." 
 
 A free adoption after the Septuagint. 
 
 Ps. Ixix. 5 : D3n *NJC' 
 Sfpl. : 01 fuaovvri^ fie dupedv. 
 John : 'On ifiiar)auv fu dupeuv. 
 
 The expression occurs in Ps. Ixix. 5 (4), xxxv. 19 (and see Ps. 
 cix. 3, cxix. 161), as descriptive of the psalmist's enemies, and was 
 equally applicable to the Jewish enemies of Jesus. It is here intro- 
 duced by the phrase : " that the word written in their law might be 
 fulfilled ; " where the term " law," properly in Jewish usage a transla- 
 tion of the Hebrew Tora, " instruction, law," includes the whole of 
 the Old Testament, inasmuch as this was all a divine instruction and 
 law to men. 
 
 Ti-jct. — The word dwpedv, in classic Greek "freely, without price," is used 
 in Sept. and N. T. in the sense of " without cause, undeservedly," as translation 
 of Ileb. DJn, "freely, in vain, without cause." 
 
 John xix. 24: Ps. xxii. 19 (18). 
 
 //eb. " They divide my garments among them, and 
 on my clothing do they cast lots." 
 
 ScJ)/., JoJui. "They divided . . . did they cast lots." 
 
 John follows the Septuagint literally. 
 
 /'/.xxii. 19: S-'U ^S'i)' 'DoS-Sl'l DhS nj3 ^pSp' 
 
 Sept., John • ^i/iepcaavTO tu ifiunu finv eavTol^, sat em rdv ifianofiuv fiov lf3a7.ov 
 
 KTJjpOfV. 
 
 The psalmist is surrounded by fierce enemies, who strip off his 
 clothing, and share it among themselves. John, taking the psalm as
 
 JOHN. 91 
 
 Messianic, regards this passage as a prediction of the division of the 
 garments of Jesus among the sokUers who performed the crucifixion. 
 The parallehsm, however, is not a strict one: the soUhers took tlie 
 garments, not out of enmity to him whom they crucified, but as cus- 
 tomary perquisites. In Matt, xxvii. 35, Mark xv. 24. Luke xxiii. 34, 
 the dividing of the garments is mentioned, but there is no reference 
 to the Old Testament. 
 
 John xix. 36: Exod. xii. 46; Xlm. ix. 12: oi\ Ps. xxxiv. 21. 
 
 Exod.. Ill I). " A bone in it yc shall not break." 
 
 J 'at. Sc'pi. " A bone of it )c shall not break" (^A/ex., 
 
 shall not be broken). 
 
 Xiim. " They shall not break." 
 
 Jo/in. " A bone of him shall not be broken." 
 
 Ps., Ifcb., Sept. " |A'ah\vc preserves all his bones], 
 
 one of them shall not be broken." 
 
 ExoJ.x\\.i,6: "f^-nac^n-K^ dv;m 
 
 Sept. : 'OffTof'i' ov <Twrpiy\>fTi utt' avrov. 
 Niitn. has '"^^B^' and avvrpi'^'ovaiv. 
 
 Ps. xxxiv. 21 : n-;3c^j kS r\)Tyri nnK rnioyi'-^'S "^"^^ 
 
 Sept. : . . . 'OoTii . . . h> i^ avrCiv oii ovvTpijiijatTai, 
 yu/in : 'OtJToi'V oii avvrpiiii/acToi uiiTov, 
 
 The passage in Exodus relates to the paschal lamb, wliich was 
 to be cooked anil eaten whole ; and if this be the reference of the 
 evangelist, he describes Jesus as the atoning lamb, as in i. 29, where, 
 however, the allusion is rather to Isa. liii. If it be the psalm-passage 
 that is intended, the original sets forth the care that God exercises 
 over his ser\'ants, so that not one of their bones is broken. So far as 
 the wording in John is concerned, the quotation might be from either 
 of these passages. But as this evangelist never elsewhere cites pre- 
 dictions from the Pentateuch (John viii. 56 is not an exception), but 
 always from the Psalms and Prophets (his object being to present 
 Jesus not as the Jewish Messiah, but as the idealized, spiritual Christ, 
 the Son of God), the reference to the psalm seems the more prob-
 
 92 QUOTATIONS IN THE NEW TESTAMENT. 
 
 able. With the fact that the legs of Jesus were not broken, — he be- 
 ing already dead before the beginning of the sabbath, — is connected 
 the piercing of his side by one of the soldiers, to which belongs the 
 next quotation. 
 
 Text. — The avvrpi^lliaeTai of the psalm agrees with the form in John. The 
 .\lcx. Sept. «7v%Tpit}crai in Exod. is sufficiently near, if it be not an alteration 
 after the N. T. text. On the ether hand, the uaroiv of John is found in Exod., 
 but not in the psalm, where, however, it is naturally supplied. The avrov of 
 the Gospel corresponds to the utt' avrov of Exod., but has to be supplied in the 
 psalm. 
 
 John xix. 37: Zech. xii. 10. 
 
 Hcb. " They shall look to me in respect to him 
 whom they have pierced" {^fliai is, slain). 
 
 Se/>L " They shall look to me because they mocked." 
 yo/in. "■ They shall look on him whom they pierced." 
 
 j, , ., -, .^ . - . . ^ 
 
 Se/>/. : 'Eiri.3?^oiT<u npb^ (jje uvd' uv KUTupxyioavTO. 
 John : 'Oil'OVTtu «'f ov iiEKtvrqaav, 
 
 The Hebrew is not to be rendered, as in the English Authorized 
 Version, " They shall look on me whom they have pierced." The 
 sense is : " They [the people of Jerusalem] shall exhibit a kindly 
 and prayerful spirit ; and in their sorrow for their slain brethren of 
 Judah, shall lock to me, their God, for comfort." 
 
 The section Zech. xii. describes a phase of Israel's fortunes of 
 which the two features are : a siege of Jerusalem by its enemies, and 
 its subsequent triumph, and therewith enmity between the city and 
 the country districts of Judah, which is terminated by a complete 
 reconciliation. How this hostility between Judah and Jerusalem 
 arose, — whether the former was forced by the foreign enemy to join 
 the besieging army, or in some other way two parties came into exist- 
 ence, — is not clear. The future which the prophet depicts is, in any 
 case, a triumjfh over foreign enemies, and the reconciliation of the 
 two Jewish parties. " In the siege against Jerusalem," says he,
 
 JOHN. 93 
 
 "Judah shall take part [verse 2], all the nations of the earth shall 
 assemble against Jerusalem, but I, Vahwe, will smite them [3, 4]. 
 The leaders of Judah [the country districts] shall see that their 
 proper course, their strength, is to act with Jerusalem, and they shall 
 attack the foreign enemy, and Jerusalem shall remain in its ]jlace 
 [5, 6]. But Yahwe will also save Judah, and maintain it against the 
 hauglUy pretensions of the Davidic family and the inhabitants of the 
 city [7]. He will at the same time give heroic might to Jerusalem, 
 and destroy the beleaguering nations [8, 9]. Then the people of 
 Jerusalem shall receive the spirit of kindness and supplications, they 
 shall turn with ]irayer to God in respect to their countrymen who 
 have been slain in battle, and there shall be a universal mourning for 
 the dead, comprising all families, and all members of each family." 
 The date of this passage is variously fixed, by some just after Josiah's 
 death (which is perhaps alluded to in verse 11), when the Chaldae?.ns 
 were approaching Jerusalem ; by others, on the occasion of some 
 unknown attack by the surrounding peoples in the fifth or fourth 
 century B. C. 
 
 The reference, by the evangelist, to llie piercing of Jesus' side, is 
 based on a translation and exegesis of the Hebrew that cannot be 
 maintained. The "on Iiim," instead of the "on me" of the Hebrew, 
 is either a free adaptation of the original, or from some Hebrew- 
 manuscript or some Greek or Aramaic version of the time. The 
 Jewish commentators Rashi and Kimchi state that the passage was 
 regarded as Messianic by some Jews; and in the tract Sukka, 51', 
 it is mentioned, that, by some, it was " evil desire " that was pierced ; 
 while others interpreted the " him," of Messiah ben Joseph, who, 
 according to the later Jewish view, was to be slain (Wunsche, 
 Leiden des Messias, pp. 53, 64). 
 
 7>x/. — In the Hcb., V^K, "to him," instead of 'Sh, "to mc," is found in 49 
 manuscripts of K., and 17 of De R., and in others, as marginal A'cri, also in the 
 Soncino edition of the Prophets (.\. 1). 14S5), in the Talmud tract Sukka, and 
 in the Jewish writers Saadia (loth century), Ahen Ezra (12th century), and 
 Kimchi (13th century). I'ut the mass of manuscripts and all the versions 
 sustain the present text. A probable reason for the change into vSk is found 
 in the fact, that according to the incorrect translation : " They shall look on me 
 whom they pierced," the piercing of the divine Being presented a serious diffi- 
 culty, which the alteration of this one word removed. The expression '"S tT'-H
 
 94 QUOTATIONS IN THE NEW TESTAMENT. 
 
 may mean either " to look upon " or " to look to ; " but here, where God is the 
 speaker, the second sense alone is applicable. Moieover, the insertion of HK 
 before ^t7K shows that the relative jironoun docs not refer to the preceding 
 word, but introduces a new object which dejiends on the following verb, " in 
 res|>ect to him {or, them] whom they pierced." See Ewald, Hcb. Gram. § 333, a, 
 
 footnote 3. Sept. might be rendered : " They shall look to me in behalf of 
 
 those whom they mocked." The na-upxr/oavTO is probably not rendering of np*^, 
 "leap, insult" (inversion of "^Pl), but interpretation of "»p^, taken as meaning 
 " to pierce with ridicule." For discussion of this and the readings of the other 
 Greek versions, see De Rossi, Variae Lectiones, and Field's edition of the 
 Hexapla, on Zech. xii. 10.
 
 ACTS. 96 
 
 ACTS. 
 
 Acts i. 20: I's. Ixix. 26 (25); Ps. cix. 8. 
 
 Ps. Ixix., I/cb. " Let their encampment be desolate, 
 in their tents let there be no dweller." 
 
 Sept. " Let their habitation be made desolate, and 
 in their tents," etc. 
 
 Ads. " Let his habitation be made desolate, and let 
 there be no dweller in il." 
 
 • I - V - T. T I T - I t T • • I 
 
 Sept. : rivt]U^Tu i] Inav7u/Q avriJv i^pijfiuiuvij, koL iv rotf aurjvufiaaiv avrijv fjo) 
 
 lOTU h KaTOlKtJV. 
 
 Acts : Cei^OfiTu ij litavTa^ avToii iprifxoi Koi fiij laru b kq-oikCiv bv ai-r^, 
 
 .\cts follows the Septuagint, with the change of " their " to " his " 
 (to suit the application to Judas), and the substitution of "it" for 
 " their tents," for brevity, and to retain the reference to " habitation." 
 
 Ps. cix., I/c'd. " Let another take his charo-c" 
 
 £> 
 
 So the Septuagint and .\cls. 
 
 Ps. c\x.S: "'HN np;. 1in^|53 
 
 JV//. .• Kal Tjfv iiruJKOTTTfv nvToii yji^oi irtpof. 
 
 Aits : Ttjv imOKOT^ airoi ?xt!3iTu Irtpof. 
 
 In the psalms quoted, there is no indication of a reference to any 
 other person than him against whom the imprecations arc directed.
 
 96 QUOTATIONS IN THE NEW TESTAMENT. 
 
 These are treated in Acts as predictions of the fate of Judas, with 
 tlie introductory formula, '* for it is written in the book of Psahns." 
 
 Tixt. — 'Eirat?.ic, "habitation," is a not quite exact rendering of TT^'L?, "en- 
 campment." The variations of the Acts text from the Septuagint call for no 
 remark : ihcv arc freedoms taken bv the N. T. writer. 
 
 Acts 11. 17-21 : Rom. .v. 13: Joel 111. 1-5 (11. 2S-32). 
 
 Heb. *' And after this I will pour out my spirit on all 
 flesh, and your sons and )Our daughters shall proph- 
 esy, your old men shall dream dreams, your ^oung 
 men shall see visions, and even on the bondmen and 
 bondwomen in those days I will pour out my spirit. 
 And 1 will give portents in the heavens and on the 
 earth, blood and fire and columns of smoke ; the sun 
 shall be turned into fire and the moon into blood 
 before the coming of the great and terrible day of 
 Yahwe. And every one who shall call on the name 
 o{ Vahwc shall be saved." 
 
 The Vatican Septuagint agrees with the Hebrew, with a few varia- 
 tions : "of my spirit," instead of "my spirit;" "and" is inserted 
 before " your old men " and " your young men ; " instead of " the 
 bondmen," stands "my bondmen ; " "vapor," instead of "columns ; " 
 " notable," instead of " terrible." The Alexandrian Septuagint varies 
 from the Vatican by wTiting : " yea, and on my bondmen ; " " my 
 bondwomen ; " agreeing in this with Acts. 
 
 Acts. " And in the last days, says God, I will pour 
 out of my Spirit on all flesh, and your sons and your 
 daughters shall prophesy, and your young men shall 
 see visions, and your old men shall dream dreams ; 
 yea. and on my bondmen and on my bondwomen in
 
 ACTS. 07 
 
 those clays I will pour out of my Spirit, and they shall 
 prophesy. /\nil I will '^Wc wonders in ihc heaven 
 above, and sii'ns on the earth beneath, bl(jod and tire 
 and vapor of smoke; the sun shall be lurnetl into 
 darkness anil the moon into blood before the cominof 
 of the great and notable day of the Lord. And every 
 one who shall call on the name of the Lord shall be 
 saved." 
 
 Tv/iii. 1-5: DD'J3 >H2i] lb?3-S3-S;t 'nn-jlX :)1DU/X J3-'->nx ri'Tfi 
 
 D'^^i'n-^. DJ1 : ix">' nij-m Dp"]^n3 poSrj: nnSn OD'jpi dd'pj^i 
 
 y«3> d:"?i?3 D'nan 'prij) : 'nn-nx ']yD'di< niann D'p'3 ninaDri"^;*'' 
 
 r^^7\' or xi3 ':d^ vrf^ n^-ni ^c/nS ^£)n'_ Doi^n : ja;; r>n*Dni t:'Ki dt 
 
 : dS^' mn' Di;y3 x^p' iiyw Si) n'ni : K-*iini Sn:n 
 
 A"//. ." Kfi2 loTiti iutH raiira Ktil Ikxcu and loii irveviiart')^ fiov M m'taav aupKa, 
 Kal nixy^r/Tcvaovotv oi viol VfiCtv kuI ai OvyaTif)ei vftCtv, koI 01 iri)ea3vTepoi v/iijv 
 ivvTvta twirvmnOriaoi'Tat, koI oi veaviOKOi Vfiuv dpuaeii inpovToi' Kal M roiif 6ov?j)vr 
 fiov Kal M rcif AovXnc h> roif i]jdpav^ iiceivatc ^/c;ff<j and tov irvevfiaror //ov hni dunu 
 repnra h> tu ovi>avui, Kal IttI r-'/f y//f aifia Kal niip kqI iiTjiiin kittvov' b 7i7uor fieraa- 
 Tpa^fjoerat tir ckoto' sal i/ ofXrivri eir alita, npiv i?,Odv yuipav KVplov ttjv fi£yu?.j)v Koi 
 im^v//, Kai larai nor 3; uv imnaHariTat rb bvo/ia Kvpiov auOrjaerai. 
 
 Act:: : Kal larcu h raic iaxuTaiQ i/fiipntc, Xrysi 6 0e6(;, ^KjffJi und tov nvev/iaror /tov 
 i:tl miaav at'uma, koI -njiofijTtx'aavatv oi viol v(iCtv koI ai dvyaTtpfc VjiCrv, Kal oi vea- 
 vioKOi Vfiuv opuatt-; uipoi'TOi, kqI ol npeOfiv-epot ipuv h'vnvioic Iwirvmofffiaovrar Koi 
 ye M rot)f dovXov; ftov Koi IttI tut (5oiAof ftov tv ralg f/fiipai^ tKtivair iKXeCi iizb rov 
 TTvd'ueiTo^ fiav, Kal npo^Ttvaovaiv. Kal dunu ripara hv tu oipavu uvu Koi (Tfifiua 
 M r^f y/K Kuru, alfia koI nvp Koi ur/tida Kairvov' 6 r/AiOf fieToaTpa^cerai tir oKoror, 
 \al 1} at7Jivt] sir niita, nplv rTiOelv ijiiipav KVpiov Tryv fuyi'Jiijv koi int(^av^. Koi larai 
 Trdj" df Inv /'■:ri\iiAiati7ai rd 6i-o/ia Kvpiov acjO^aerat. 
 
 Acts follows the Scptuagint, with some changes. For "after tliis." 
 Acts has "in the last days," an equivalent prophetic phrase (Isa. 
 ii. 2 ; Mic. iv. i ; compare the Septuagint), here substituted as better 
 pointing to the Gospel times ; the "says God" is inserted to point out 
 that this is a divine utterance, as is plain in the Hebrew, but the pas- 
 sage is here taken out of the connection ; the clauses relating to the 
 " young men " and the " old men " arc inverted, probably through 
 inadvertence ; the phrase " and they shall prophesy " is added after 
 the reference to bond-persons, in order to emphasize the honor done
 
 98 QUOTATIONS IN THE NEW TESTAMENT. 
 
 to this lowest class of society ; " above " and " below," after " heaven " 
 and " earth," are rhetorical expansion ; " signs " is inserted as appro- 
 priate to the earth, while "wonders" belong to the heavens ; " vapor" 
 instead of " columns " (of smoke) is free rendering, or an error in 
 the Scptuagint, in which it several times occurs ; " notable " (after 
 the Scj)tuagint), instead of "dreadful, terrible," comes from a wrong 
 understanding of the Hebrew word. 
 
 Joel, after promising deliverance from the locust plague, predicts 
 a great interposition of God, on behalf of his people (the " day of 
 Vahwe"), the physical accompaniment of which will be portents 
 on the earth (war, with destruction of human life and burning of 
 cities) and in the heavens (eclipses of the sun and moon) ; while 
 the spiritual accompaniment will be the endowment of all Israel with 
 the prophetic gift, so that all, and not merely, as before, a small class, 
 shall enjoy the immediate knowledge of the divine will. Peter finds 
 the fulfilment of this prediction in the disciples of Jesus, as the true 
 Israel, and especially in the spiritual power manifested by them on 
 the day of Pentecost. The spiritual enlightenment of the disciples, 
 though not the national revival to which the prophet looked forward, 
 was in the line of that universal diffusion of the knowledge of God 
 of which he speaks. The prophetic expression, " call on the name," 
 means to render religious worship (compare Gen. iv. 26); and the last 
 sentence of the quotation declares that whoever shall belong to the 
 worshippers of Yahwe shall be saved in the great catastrophe described 
 in chapter iv. (English Authorized Version, iii.). Peter understands 
 this of the Messiah ; and so Paul in Rom. x. 13, where this part alone 
 of the passage is quoted. 
 
 Tfxt. — 'Er 7(ur inxuToir i/ficpnir is translation of D'DTI n"inKi;; anb rov 
 miviMTor /utv, instead of rd nvci'fiu /xnv, from a feeling that only a part of the 
 divine spirit could be given to men; as the D'T^;' and PiriDiy are in Jncl un- 
 doubtedly bond-persons, it seems better to take the Jw/Wf and 6ov?iai of Acts 
 in the same sense, in spite of the iinv, which would point to the rendering "ser- 
 vants, worshippers;" ur/tiAa, "vapor," is inexact rendering of finori, "col- 
 umns;" hitiavfi, "notable, illustrious," is the translation of X'^U, wrongly taken 
 to be from the verb nx"^, " to see."
 
 ACTS. on 
 
 Acts ii. 2^--^, 31, xiii. 35 : Ps. xvi. S-i i. 
 
 //c/k " I sel Vahwe before me continually ; because 
 he is on my right h:\nd, 1 ain not moved. Therefore 
 my heart is glad, and my glory rejoices, also my flesh 
 dwells in security. For thou dost not abandon my 
 soul to Sheol [or, the under-world], thou dost not suf- 
 fer thy beloved to see the pit. Thou makest known 
 to nie the way of life ; in thy presence is fulness of 
 joy, and at thy right hand are delights forever." 
 
 Se/>/. " I foresaw the Lord before me continually, 
 for he is on niy right hand that I should not be moved. 
 Therefore my heart was glad, and my tongue rejoiced, 
 and moreover my flesh also shall dwell in hope. For 
 thou wilt not abandon my soul to Hades, nor wilt thou 
 suffer thy holy one to see destruction. Thou hast 
 made known to me the wavs of life; thou wilt fill me 
 with joy with thy countenance \or, thy presence] ; at 
 thy right hand are delights forever." 
 
 Acts ii. is identical with the Septuagint, only omitting the last 
 clause, " at thy right hantl," etc. Acts xiii. quotes only one clause, 
 " thou wilt not suffer thy holy one to see destruction." 
 
 /v. xvi. S-ii: '3^ nob pS : tonx-Sa 'j'O'o '3 Ton 't:]S n^n- 'T'^-J 
 TT^n \T\7\-vh SiXdS 'tyaj 3T;'n-KS -3 : nu^S rity' '-^tr^^-nx '1133 Sri 
 
 I I ■• ■ » ■ ■ 1 - ^ -1 - •■.'▼It* ■ T , I - I : V T " 
 
 'I'^p-niji ninot? ;'3b' D'-n rr'N' '^r^n : nnii* nfs"'.'^. 
 
 Sc-/>t. : npoopuir/v rdv KVjtiov tvcJnir'iv fiav Aiu irnvTor, on ^k de^ulv fioi' lariv ha 
 fi^ aaXevOiJ, 6u1 tovto 7}v<pp('n>0ij f/ Kopfi'a /lov Kal 7)Ya?2ii'iaaTo t) j A(."io(T<i /lov. hi 6k 
 Koi 7 O'lp^ fxov KmaaKffvCiati i-j' l}/^iik. 6r< ovk tyKaTa?Leiil>Ftr r^v i,''i'\;c>' /"'*' f'V V*''"/''. 
 oi'6e diJaeic rdv uai',v aov Ide'tv 6ia<!>6opav. tyi'upiau^ /loi otWf i^uf/c' iT?.r]put7etr /te 
 tv^poaivifr iutCL toO tt, oruTOt; aov. 
 
 Alts : Upooptl)ii7}V tAv avpiov Ivuku'iv fum 6ih nuvT'ir, 6Tt Ik de^u'.iv fiov Inriv, Iva 
 ftf) aa?-a)l)u>. 6u1 roiro rjv^puvOrj fiov 7 sap6la sal fjycMuucaro 7 y?u'iaad jiav, hi At 
 Kal f/ (jup^ jiov KaTaOKTivuon e t' {7.zi6i' brt ovk iyKarnXtlilKir riiv \l>vxfiv fiov e!r tlitjv, 
 ovd'e 6uaeic rdv bai''iv am !6riv dta(pflopuv. i-)vC>piauc ftoi 6doi>c f«JV'f, Jr?.i/f'w<7fif /le 
 xv<^pc(Tvi-Tir iieril tov rpoowTOi' aov.
 
 \ 
 
 100 QUOTATIONS IN THE NEW TESTAMENT. 
 
 The Septuagint " foresaw " or " beheld " for " set " is either free 
 translation of our Hebrew word (perhaps causa rnerentia), or the 
 rendering of a different text-word ; the paraphrase " tongue," instead 
 of "glory" (wliich is a common psalm expression for the whole per- 
 sonality), is chosen as suiting better the act of rejoicing; the "and 
 moreover " is inserted to emphasize " flesh " in contrast with "heart " 
 and '• tongue ; " *' hope " for " security " is inaccurate ; " holy one " 
 is an allowable rendering — the Hebrew signifies "favored, beloved," 
 and then, by a natural transition, "pious, holy," but it is doubtful 
 whether it is here singular or plural; "destruction" ( = " death") 
 does not here suit the parallelism of the clauses so well as " pit " 
 ( = "the under- world ") ; the plural" ways," instead of the singular 
 of the Hebrew, perhaps comes from a different text ; the verb " thou 
 wilt fill," instead of the noun " fulness," is perhaps a different reading 
 of the Hebrew ; the past and future tenses of the Septuagint are not 
 so well in keeping with the train of thought of the psalm as the 
 present. 
 
 The psalm is a pious thanksgiving to God for presen-ation and 
 blessing, and at the end describes the author's complete present 
 security in the protecting presence of Yahwe. Idolaters, says the 
 psalmist, shall be full of sorrow, but Yahwe is his lord, his jwrtion, 
 and has given him a goodly inheritance in the land ; Yahwe is alwa\s 
 at his right hand, to shield him and keep him firm : he dwells, there- 
 fore, without fear of enemies, in security and joy, heart (the whole 
 inward being), glory (equivalent to "soul," that is, personality), flesh 
 (body, here also = personality) ; God keeps him alive, away from the 
 pit of Sheol (it is the wicked and the heathen that die, and descend 
 to Sheol : Ps. Iv. 24 [23], ix. 18 [17]); he lives on earth, and finds 
 perpetual joy in God's presence. According to the Old-Testament 
 conception, death was the most grievous of ills, and earthly life the 
 supreme blessing (Isa. xxxviii. 18, 19; Prov. iii. 16; Isa. Ixv. 20), 
 and the psalmist here expresses his joyful confidence that this bless- 
 ing is assured him through the Ix)rd's presence, 
 
 .Acts regards the passage as referring to the resurrection of the 
 body ; and since David (assumed to be the author of the psalm) had 
 died and never risen, the reference is interpreted to be to the Mes- 
 siah, who is held here to speak through the mouth of David. The 
 Davidic authorship is not essential to Peter's argument, which would
 
 ACTS. 101 
 
 hold equally of any old Israclitish psalmist. Hut of a .Messianic 
 reference there does not seem to he any trace in the psalm itself. 
 The psalmist is speaking of his own present security : he has not in 
 mind the immortality of the soul (as the older Jewish commentators 
 hold), much less the resunection of the body, but solely his preser- 
 vation in earthly life by the favor of God. There is, therefore, no 
 need to suppose that he is speaking of another person, on the ground 
 that what he says cannot be true of himself. Rather, taking the 
 psalm to be the expression of pious joy in the divine jiresence, and 
 confidence in the divine protection, we may say that this protection 
 would be accorded in the highest degree to Jesus, the supreme rep- 
 resentative and embodiment at once of human piety and of divine 
 excellence ; it is in him that the psalmist's outburst of security in the 
 consciousness of God's presence finds its full expression. Acts finds 
 in each clause of the psalm a prediction of the life of Jesus : he 
 beholds Goil before him, and rejoices in the certainty of his resurrec- 
 tion ; though his soul shall descend into Hades, it shall not remain 
 there, nor his flesh be destroyed, but he shall enter on the way of 
 new bodily life. Paul's argument in chapter xiii. is the same. Peter 
 continues his argument from the Old Testament, to prove that the 
 Messiah should rise from the dead, by a citation from Ps. ex. (see on 
 Matt. xxii. 44). In verse 30, the reference is to 2 Sam. vii. i:;, 13, 
 
 Text. — Sept. npoopufijjv perhaps represents 'miy (A'a/) or 'jtlijy {.Fold), 
 from 11iy, "to sec," instead of 'iTlC; for the marginal reading TDH, sing., 
 "beloved one," instead of the text plur., 'TDH, the authority is very strong, — 
 .*^ept., Pesh. Syr., Targ., Vulg., about 300 Ilcb. manuscripts, and many printed 
 editions and Jewish works; and the parallelism also favors this, the natural 
 reference being to the author of the psalm. diaipOopuv takes the text-word r>rw 
 to be from the stem i^TWff, "to destroy," instead of from mtJ", "to sink," which 
 latter is required by the parallelism, n/.tipdiacir fu, "thou wilt fill me," perhaps 
 rciJrescnts the ///>f/ or PiW of the verb ;'Dl? with suffix ; but perhaps Sept. text 
 was originally simply TAv^iJoHf or n^puotr, "fulness," which a copyist took to 
 be a verb, and added the fit as object. 
 
 Acts iii. 22, 23, vii. 37: Deut. xviii. 15, 19. 
 
 //c/f. " A prophet from thy midst from th\- hrcihrcn 
 like me will \'ah\ve th\- God raise up to thee — to him
 
 102 QUOTATIONS IN THK NEW TE>TAMENT. 
 
 shall ve hearken, . . . and the man who shall not 
 hearken to my words which he shall speak in ni) name, 
 I will require it from him." 
 
 Sep/. " A prophet . . . shall )e hearken . . . and 
 the man who shall not hearken to whatsoever that 
 prophet shall speak in my name," etc. 
 
 Acfs. " A prophet shall the Lord God raise up to 
 vou from your brethren like me ; to him ye shall 
 hearken accordinsf to all thincrs whatsoever he shall 
 speak to you. And every soul who shall not hearken 
 to that prophet shall be utterly destroyed out of the 
 people." 
 
 /?.-;//. xviii. 15, 19: v'^x ^'nix niH' ■■jS D'p; 'J03 fOK"? '13-;p*D x-;j 
 
 'DJX '-ZVZ "'ST "'C'X '■>21-'7X I'Diy'-xb ItT'X C^'XH HTn " . . . : ru'oc'n 
 
 T • . - - : V *: - T » V ^ - : * V ": ■ t t t i | ^ t : ■ 
 
 Sdft. : l[f>o^7jTi]v £K Tuv udtX<jiC)V aov ur ifie uvaoTTiaec aoi Kvpiog 6 deo^ aov, avrov 
 UKOvaeaOe, . . . '^koI 6 uv9pu-o^ 5r luv fir/ iuiovai) baa tuv 'kaT^.Tjcrj 6 ff^o^^rj/f iKehog 
 CTti -(J uviifiari fiov t)<j im^isr/au i^ avrov. 
 
 Ac/s : n/x)9^rjjv i/uiv uvarsTrjau nvpto^ 6 Oed^ f/c tC'V u6£?.<l)Civ vfiuv uf l/ji' avrov 
 uKOvacnOe Kara ttuvra uaa uv ?.a?.//(7rf Trpog v/xCi^. larai 6e Traaa ^XV ^''"'f "'' MV 
 iuiovai) Toit n/w^i/Tov Ikuvov i^o'/uO()i.vOijaeTai ek tov Aooi). 
 
 The Septuagint differs from the Hebrew only in a word or two : 
 the reading, "whatsoever that prophet shall speak" (verse 19), de- 
 pends, perhaps, on a different Hebrew text from ours. Acts gives a 
 free rendering, in part, perhaps, a paraphrase, after the Sei)tuagint : 
 the second personal pronouns are made plural, " you, yours," instead 
 of " thou, thy," to suit the address to the people ; the " from your 
 [thy] midst " is omitted as superfluous ; instead of " the Lord thy 
 God," the latest editions of Acts have the breviloquence, " the Lord 
 God ; " the clause, " according to all things," etc., is transposed from 
 verse 19, with the insertion of " all " for emphasis ; the " every soul " 
 is a stronger expression of the New-Testament writer for " the man ; " 
 the expression, " shall be utterly destroyed out of the people," instead 
 of " I will require it from him," is cither the substitution of a com- 
 mon phrase of punishment (Gen. xvii. 14 ; Lev. xvii. 4, xviii. 29),
 
 ACTS, 103 
 
 as an interpretation of the more general expression of the Hebrew, 
 or a different reading of the Hebrew text. 
 
 In Deuteronomy, the connection shows that the word " prophet " 
 is used collectively, the reference being to tlie whole line of proph- 
 ets as interpreters of the divine will, and intermediaries between God 
 anil the people : "You were afraid of God's terrors at Horeb (Sinai), 
 and asked that you might not again hear his voice : he grants your 
 request, and will raise up prophets who shall speak in his name, and 
 whom you must obey ; and if any prophet pretend to speak in my 
 name when I have not commanded him (the test being, whether his 
 prediction is fulfilled), he shall die." Jesus is here included in so far 
 as he is the culmination of the prophetic institution in Israel, and his 
 life is the final realization of this declaration of Deuteronomy. Acts, 
 however, regards the passage as a direct historical prediction of Jesus, 
 and refers, further, to the testimony of all the prophets from Samuel 
 on, who, it is declared, as many of them as spoke, told of these days 
 (verse 24). 
 
 Text. — In Sept., verse 19,000 lav for "^m is perhaps paraphrase; the in- 
 sertion of (5 7T,)0(l>^7T)c iKclvog scrvcs to emphasize the grammatical subject. In 
 Acts, Ttuaa ijjvx^ is equivalent to Truf uvdpuTrog ; i^olEdpEvdijcsETU Ik tov 2mw possibly 
 represents, in the Heb. text, n;'0 m:?' or nniDJ, instead of our 13;:r3 t^nx 
 and may have come from some Aramaic or Greek version of the time. 
 
 Acts iii. 25: Gal. iii. 8, 16: Gex. xxii. iS, xxvi. 4, xii. 3. 
 
 Gc?i. xxii., xxvi., //('/). " And all the nations of tlic 
 earth shall bless themselves in thy seed." 
 
 S^'/^L " Shall be blessed." 
 
 ^-k/s. " And in thy seed shall all the families of the 
 earth be bles.sed." 
 
 Gi'u. xii., I/c'd. " And all the families of the earth 
 shall bless themselves in thee." 
 
 .•\nd compare Gen. xviii. iS, xxviii. 14. 
 
 Sr/>/. " Shall be blessed." 
 
 Ga/. iii. 8. "All the nations shall be blessed in thee."
 
 104 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Gen. xxii. iS, xxvi. 4 : •,'-'Nn '^ij Vj -IJ^O 0"^2nn) 
 
 Sfff. : Kai ivcvyuoyij9fjaov7(u tv itj airi^iftaTi aov nuvra tu iOvrj rr/^ yi/g. 
 
 Acts: Kal kv r^ airipnari aov €i<h)}t)Ofi<!ovTai nucai ai TraTpial r^r yf/g. 
 
 Gen. xii. 3 : np^xn nniJC'O ^2 :]3 0")3J) 
 A*//., C/(j/. iii. 8 : 'Eva)'/.o)-i/UijaovTai iv aol. 
 Gen. xviii. 18 : ]'7«n 'Ii: ^2 
 Se/>/., Gal. : ITuvTa tu tdv/i. 
 
 The New-Testament writers here combine different Genesis pas- 
 sages. Acts has " seed " after Gen. xxii., and " families " after Gen. 
 xii.; Galatians has "nations" after Gen. xxii., and "in thee" after 
 Gen. xii. 
 
 '• To bless one's self in a person," is to take him as the standard 
 of blessing, to wish that one may be blessed like him, to invoke his 
 blessing on one, or, if the person be divine, to invoke his aid. So 
 of God, in Isa. Ixv. 16: "that he who blesses himself in the earth 
 may bless himself in the true God," that is, may invoke the true God 
 as the source of blessing; and so Jer. iv. 2. Of man, Ps. Ixxii. 17 : 
 " May his name [the king's] endure for ever ; . . . may men bless 
 themselves in him, may all nations call him happy; " here men wish 
 themselves as happy as the king. In Gen. xlviii. 20, the explanation 
 of the phrase is given : " And he [Jacob] blessed them that day, 
 saying, In thee shall Israel bless, saying, God make thee as Ephraim 
 and as Manasseh." The form of the verb i^IIitJipacl) in Gen. xxii. 
 and xxvi. is the same as that in Ps. Ixxii., and the translation would 
 naturally be the same ; in Gen. xviii. and xii., a similar form {Nifal) 
 is employed, and the similarity of connection favors the same mean- 
 ing. According to this, Israel was to be so greatly blessed that 
 other nations should wish themselves like it ; and this blessing, as the 
 general course of thought of the Old Testament suggests, was to 
 involve, and be based on, a knowledge of the true God. Further, 
 Israel believed, in the later times, that it was to give this knowledge to 
 other peoples, and thus it would become not merely the standard, but 
 also the source, of blessing to them, — an expectation that was ful- 
 filled in Jesus. 
 
 According to the other translation, these passages contain predic- 
 tions of Israel's mission to bless the nations ; and so it is taken in tlie 
 New Testament, and interpreted of the Messiah. In Acts, Peter,
 
 ACTS. 1 0.") 
 
 speaking to the Jews, says, " You arc the sons of the covenant wliich 
 God made with Abraham, saying, In thy seed, etc. ; and this promise 
 he has fulfilled by raising up his servant (Jesus), and sending him to 
 turn you from your inicjuities." In Gal. ill. 8, Paul cites the promise 
 to Abraham (Gen. xii. and xviii.) to prove that inkh is to be the 
 means of blessing, that is, of justification, to all the nations ; since they 
 were all to be blessed in Abraham, that is, to share his blessing under 
 its condition, faith. The original passage does not, indeed, contain 
 any reference to faith : it is, according to the translation of the Sep- 
 luagint, which Paul used, simply a declaration that Abraham (that is, 
 the Jewish people) was to be a source of blessing to the nations, 
 liut, on the ground that the blessing is to be spiritual, he properly 
 infers that it could not come without flxith in God, or, what according 
 to his view was the same thing, faith in Christ ; and he therefore 
 says that in this promise the gospel was preached beforehand to 
 Abraham. 
 
 Paul returns to this subject in Gal. iii. i6 (referring to Gen. 
 xviii. 1 8 and x.\vi. 4, and perhai>s to Gen. xvii. 8, 10), in order to 
 make a Messianic argument from the word '"' seed." The promise, 
 says he, was to .-Xbraham and his seed ; and inasmuch as the singular 
 " seed " is used, and not the plural " seeds," the reference must be 
 to the Messiah : " Now, to Abraham were the promises spoken, and 
 to his seed — he says not, .And to seeds, as of many, but as of one. 
 And to thy seed, which is Christ." This argument, however, is not 
 sustained by the Hebrew linguistic usage, or by the connection in 
 Genesis. The Hebrew word in question is always used in the OKI 
 Testament in the singular when it means " posterity," and cannot in 
 itself point to an individual person ; nor, as we may infer from the 
 constant Old-Testament usage, would it occur to an ancient Hebrew 
 writer that he could make such a reference by the mere use of this 
 singular form, which is in this respect almost exactly equivalent to 
 our woril " posterity." Further, in all the passages in Genesis the 
 connection shows that it is the nation Israel that is spoken of; there 
 is no hint of a reference to the Messiah. The apostle seems here 
 to have employed a rabbinical or midrashic method of exegesis, based 
 on the later Hebrew and Jewish-.-\raniaic use of the word " seed." 
 The later language departed from the Old-Testament usage in cm- 
 ploying the singular for an individual, and making a plural which it
 
 lOG QUOTATIONS IN THE NEW TESTAMENT. 
 
 used in the sense of " posterity ; " ' and Paul simply transfers this 
 usage to the Greek term of the Septuagint, and on it constructs his 
 argument. So in Gen. iv. lo: ''The voice of thy brother's blood 
 cries to me" (where the Hebrew word for "blood" is plural), the 
 rabbis read " bloods," and interpreted it to mean the blood of Abel 
 and of his posterity (Midrash Bereshith Rabba, on Gen. iv. lo) ; and 
 in Gen. iv. 25, the "another seed" is interpreted of the Messiah 
 (Midrash Rabba, on Ruth iv. 14. cited by Bohl). It is not neces- 
 sary to the apostle's point (which is, that the Mosaic law could not 
 set aside the earlier promise to Abraham), to show a direct prediction 
 of the Messiah in the Genesis passage : it would be sufficient to point 
 out that the Christ summed up in himself all the promises to Abra- 
 ham. But taking the modern sense of the word " seed," against the 
 Old-Testament usage, he asserts, not that the word might by its form 
 apply to the individual Messiah, but that it must be so interpreted. 
 In Acts, likewise, the word " seed " seems to be understood as refer- 
 ring especially to Jesus as the Messiah (see verse 26). 
 
 Text. — In Gen. xii. 3, Sept. renders Heb. nniDtyrD, "families," by itvlm, but 
 Acts by narfuai, by which ihe Heb. term is elsewhere given in Sept. (i Chron. 
 xvi. 2S; Ps. .xxii. 28 [27]). Such familiar passages would be freely combined in 
 quotation ; or, in citation from memory, two passages might easily be con- 
 founded. 
 
 Acts iv. 25, 26: Ps. ii. i, 2. 
 
 //dd. " Why do the nations rage, and the peoples 
 meditate vanity? The kings of the earth set them- 
 selves, and the rulers take counsel together against 
 Vahwe and against his anointed." 
 
 St'/)/., ylr/s. " Why did the nations act insolently, 
 and the peoples meditate vain things? The kings of 
 the earth set themselves in array, and the rulers 
 assembled together against the Lord and against his 
 anointed." 
 
 « The illustrations are given by Geiger, in the Zeitschrift der Deutschen Morgenland- 
 ibcUen Gescllschaft, 1858, p. 307 f. ; and by Dohl, in his Alttestanientliche Citate, p. 246 ff.
 
 ACTS. 107 
 
 Fs.w. 1,2: D'jini p.N-gS-? oi-n' :pn i:n'. D"3wS^ dmj <b?j") np'^ 
 
 ^f'/A .■ "li" ri i6,ji'«4ai' t'yi'//, Kai Xaoi l/i[?jTtiaav kcvu ; irujiiaTj/auv oi liaoiXelr ri/r 
 )■;/{• AMI oi (ifi.xoiTff (T«»'v.\(///<ia^ tTri to avrd kqtu tuv Kvpiov sai Kara Toi xihotdv nirov. 
 
 Alts : 'Uhi Ti itppvaiav iUvri koI ?.aol iut'AiTi/aav kcvu; ■na{>ianiaav oi fiaat/ui^ ri/c 
 yjj( Kal oi (Ipfovrff ovvi/xOv^nv ini rd ai)Td haTu tov Kvpiuv Kol kqtu. lov Xinarnv av-roir. 
 
 Acts follows the Septuagint literally. The Scptuagint incorrectly 
 renders the verbs as past ; the connection shows that they are to be 
 taken as present. The translation " assembled," instead of " take 
 counsel," represents a different Hebrew text from ours ; the context 
 perhaps favors the Hebrew reading, the next verse giving the *' coun- 
 sel " of the kings, though this would also agree with the "assembled," 
 which is supported by the parallelism (" set themselves " in the first 
 clause). 
 
 The psalm predicts the triumph of a king of Jerusalem (Zion, 
 verse 6), the anointed of Vahwe, against whom various nations had 
 declared war, — apparently the surrounding subject-peoples of Judah 
 who had rebelled. The date is uncertain ; the time of Hezekiah 
 seems the most probable (compare Isa. ix. 5 (Authorized Version, 6) 
 and I Kings xviii. 8). The psalm is without inscription in the 
 Hebrew ; the reference to David in Acts (verse 25) is in accordance 
 with the Jewish rule of ascribing any anonymous psalm to the author 
 of the next following, or " David " is to be taken generally as equiv- 
 alent to " the book of Psalms." Our verses declare that hostility to 
 the king of Judah is hostility to Yahwe, the God of Judah. The 
 psalm (as an unfulfilled picture of royal greatness) is regarded by 
 the earlier Jewish commentators (the Midrash) as Messianic, and 
 is so taken (in a spiritualized sense) in Acts, where our passage is 
 quoteil of the gathering-together of Herod, Pilate, the Romans, and 
 the Jews, against "God's holy servant Jesus" (verse 27). 
 
 Tex/. — The avvf/xOriaai, " asscml)led." of Sept. and Acts, is rendering o£ 
 n^nj from n>" (as in Num. x. 3), instead of our tc.xt-word HDU. 
 
 Acts vii. 
 
 The speech of Stephen in this chapter is a string of quotations 
 (all from the Pentateuch, except the four last), which may conve- 
 niently be taken together, most of them re juiring little remark.
 
 108 QUOTATIONS IN THE NEW TESTAMENT. 
 
 JWsc 3. "The God of glory appeared to our father 
 Abraham when he was in Mesopotamia, before he set- 
 tled in Charran, and said to him, Go forth from thy 
 land and thy kindred, and come into the land which 
 I shall show thee." 
 
 From Gen. xii. i, after the Septuagint, witli omission of one clause. 
 The statement that the command came to Abraliam in Mesopotamia 
 is not in accordance with the Hebrew, which rather represents him 
 as setting out, in obedience thereto, from Haran (Gen. xii. 5). 
 Stephen seems to follow a traditional interpretation of his day, which 
 desired to represent Abraham's movements as controlled from the 
 beginning by divine guidance. The rendering of the English Author- 
 ized Version in Gen. xii. i, — "the Lord had said," instead of "the 
 Lord said," — is incorrect, and is apparently based on Stephen's 
 statement. 
 
 Verse 5. " He promised to give It to him for a 
 possession, and to his seed after him." 
 
 From Gen. xii. 7, xiii. 15, xv. 18. 
 
 Verses 6, 7. " And God spake thus, that his seed 
 should sojourn in a foreign land, and they should bring 
 them into bondage and ill-treat them four hundred 
 years ; and the nation to whom they shall be in bond- 
 age will I judge, said God, and after that they shall 
 come forth and worship me in this place." 
 
 From Gen. xv. 13, 14. after the Septuagint, with a few changes. 
 The words, " and worship me in this place," are apparently added 
 from Exod. iii. 12, where it is said to Moses that Israel should serve 
 God "on this mountain" (Horeb), but arc here, in that case, inac- 
 curately applied, as Abraham was not in Iloreb, so far as appears, 
 when he received this promise. Stephen combines the Old-Testa- 
 ment material freclv.
 
 ACTS. 100 
 
 Verse 9. "The patriarchs, moved witli envy [Cicn. 
 xxxvii. 11] against Joseph, sold [verse 28J liiin into 
 Egypt." 
 
 The expressions " envy " and " sold " are the same as in the 
 Septuagint. 
 
 Verse 10. "And God was with him . . . and gave 
 him favor and wisdom before Pharaoh . . . and he 
 made him governor over Egypt and all his house." 
 
 From Gen. xxxix. 3, xli. 41, 40. 
 
 l^erse 11. "There came a famine on all Egypt and 
 Canaan." 
 
 Freely from Gen. xli. 54. 
 
 Verse 12. "Jacob, having heard that there was corn 
 in Egypt." 
 
 From Gen. xlii. 1,2. 
 
 Verse 13. "Joseph was made known to his breth- 
 ren [Gen. xlv. i, Sept.], and Joseph's race was revealed 
 to Pharaoh" (Gen. xlv. 16); 
 
 Verse 14. "Joseph called Jacob and his kindred, 
 seventy-five souls." 
 
 The Hebrew, Gen. xlvi. 27, Deut. x. 22, has "seventy;" the 
 number in Acts is taken from the Septuagint of Genesis, which 
 reckons nine sons of Joseph in Egypt, and, by adding these to the 
 sixty-six that Jacob brought (verse 26), makes seventy-five. In 
 Deuteronomy, however, the Vatican Septuagint has " seventy," but 
 the Alexandrian Septuagint (probably after Acts) "seventy-five."
 
 110 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Jcrscs 15. 16. "Jacob . . . died, he and our fath- 
 ers, and were carried over to Sychem, and laid in the 
 tomb that Abraham bought for a price of silver from 
 the sons of Emmor in S)chem." 
 
 There is here a confusion between the two passages, Gen. 1. 13 
 (where it is said that Jacob's sons buried him in the cave of Mach- 
 pelah, which Abraham bought for a burying-place from Ephron the 
 Hittite), and Josh. xxiv. 32 (where it is related that the bones of 
 Joseph were buried in the ground which Jacob bought from the sons 
 of Hamor). Whether this confusion belonged to the original speech, 
 or was introduced by the author of Acts, or by a copyist, can hardly 
 be determined. 
 
 Verses 17-19. "The people grew and multiplied 
 . . . till there arose another king. \vho knew not 
 Joseph. He dealt artfully with our race and treated 
 our fathers badly, that their children . . . might not 
 be preserved alive." 
 
 From Exod. i. 7, 8, 10, 11, 17, after the Septuagint. 
 
 Ferses 20, 21. " Moses was fair," etc. 
 From E.xod. ii. 2, 5-10, after the Septuagint. 
 
 Verse 22. "Moses was learned in all the wisdom 
 of the Egyptians, and was mighty in his words and 
 deeds." 
 
 This, which is not stated in the Old Testament, was part of the 
 traditional teaching of the day. See Josephus, Ant. ii. 9, 10. 
 
 Verses 23-29, 35. 
 
 Moses' interference in his brethren's behalf, and his flight to Vid- 
 ian. From Exod. ii. 11-15, a<"ter the Septuagint, except that the
 
 ACTS. ni 
 
 expression : "Sirs, you are brethren, why do you wrong each other?" 
 is a free expansion of the original. 
 
 Verse 30. 
 
 The flaming bush. From Exod. iii. 2, after the Septuagint. In- 
 steail of " the angel of the Lord," who in Exodus speaks as Yahwc, 
 Acts has simply "an angel," who is distinguished from God, in 
 accordance with the later, more careful angelology ; for the " Horeb " 
 of Exodus, stands in Acts the equivalent and more familiar " Sinai." 
 
 Ferses 31, 33- 34- 
 
 Condensed from Exod. iii. 3-5, 7-10, the scene at the burning 
 bush, the order being slightly changed ; verse 32 is from verse 6, and 
 verse 33 from verse 5, of Exodus. After the Septuagint. 
 
 Verse 32. " I am the God of thy fathers," etc. 
 From Exod. iii. 6. See on Matt. xxii. 32. 
 
 Verse 37. "A prophet will God raise up to you," 
 etc. 
 
 From Deut. xviii. 15. See on Acts iii. 22. 
 
 P'erse 40. " Sa)ing to Aaron, Make us gods who 
 shall go before us, for, as for this Moses who led us 
 up from the land of Egypt, we know not what has 
 become of him." 
 
 From Exod. xxxii. i and 23, after the Septuagint. 
 
 Verse 44 ; //ed. viii. 5. 
 
 From Exod. xxv. 40 and xxvi. 30. Hebrews gives the full quota- 
 tion : " See that thou make all things according to the pattern that 
 was shown thee in the mountain ; " following, with the insertion of
 
 112 QUOTATIONS IN THE NEW TESTAMENT. 
 
 " all things," and one slight change in a verb-form, the text of the 
 Septuagint, which agrees almost exactly with the Hebrew. Acts, 
 more freely : " that he should make it according to the pattern that 
 he had seen." 
 
 I'crses 46, 47. " David . . . asked that he might 
 find a habitation for the God of Jacob. But Solomon 
 built him a house." 
 
 The reference is to i Kings viii. 17 (from 2 Sam. vii. 2, 3), and 
 viii. iS-20 (2 Sam. vii. 13). 
 
 Two other quotations in this chapter, not mere citations of histor- 
 ical facts, must be treated separately. 
 
 Acts vii. 42, 43 : Amos v. 25-27. 
 
 The Hebrew text of verse 26 is doubtful and obscure, and only 
 an approximate translation is here offered. 
 
 //c'd. " Did ye bring me sacrifices and offering in 
 the wilderness forty years, O house of Israel ? Nay, 
 ye bore Sakkut your king, and Kewan your idol, the 
 star of your gods, which ye made for yourselves [^or, 
 ye bore the tabernacle of your king, and the pedestal 
 of your idol, etc.]. And I will carry you into captiv- 
 ity be\onti Damascus." 
 
 Sc/)/. " Did )e bring me sacrifices and offerings in 
 the wilderness forty )ears, O house of Israel ? And 
 ye bore the tabernacle of Moloch, and the star of your 
 god Raiphan, their figures which ye made for your- 
 selves. And I will carry you away beyond Damascus." 
 
 ^Ic/s. " Did ye bring me sacrifices and offerings 
 forty years in the wilderness, O house of Israel? And
 
 ACTS. 113 
 
 ye bore the tabernacle of Moloch, and the star of the 
 god Rompha, the figures which ye made to worship 
 them. And I will carry you away beyond Babylon." 
 
 Amos V. 25-27 : n-3 Hjc^ D";'31« ""SI'S? 'Voni^jri nnj-Di D'n3Tn 
 
 : nty?3nS nxSno D3nK 'nSjni : D3S DiTtyi* 
 
 Sift.: M^ ff(^'/}ia /fat Ovalar npoaTjveyKaTe jioi, oIkoi; 'Inpuii?., reaaapuKOvra 'nrj kv 
 Tij tpri-Mj; Kul uveh',,icTe ri/v OKinW tov Mol^x, koI to uoti^ov tuv Oeov Vfiuv Tattpuv, 
 Toi'c Tv-ovc uhC'v ovr knoii/aaTs iavTolc kui fjeToiiufj vfiug intKeiva AafxaoKov. 
 
 Alts : M^ a<puyia sat dvaiac npoariveyKaTe fioi hrj TEcaEpuKovra kv tij ipi/fio, oinog 
 •lapariX; Knl uveXti3eTe t^v aKr]vtiv tov UoIi'jX, kol to uoTpov tov Oeov 'Po/ifii, Toig 
 rinovc ovq knoi^aaTe npooKwdv nvrotg- koI iistoikiu vjxuq i-KEimva Ba[ivXCjvog. 
 
 The translation of verses 25 and 27 of Amos is plain. In verse 26, 
 the connection favors the past tense " bore," but some render " ye 
 shall bear," that is, in the foreign land to which you are to be 
 carried, you shall, as a punishment, fall into or continue your idol- 
 atry. The renderings "Sakkut" or " Sikkut," and " Kewan," are 
 favored by the tone of the passage, and the latter by early Jewish 
 exegesis (Aben Ezra) ; so the English Authorized Version has Chiun. 
 "Sakkut" is a (probably Accadian) surname of the Babylonian deity 
 Ninib or Adar, the god of war (W. A. I., ii. 57. 40, c, d), who pre- 
 sided over the planet Saturn. Kawan or Kaiwan (or, Kaman or 
 Kaiman, W. A. I., ii. 32. 25, e,/) is the Accadian-Babylonian name 
 of a planet, the fifth in the list (W. A. I., ii. 48. 52, a, b, and iii. 57. 
 66, a), commonly taken to be Saturn, as, indeed, the Arabic name 
 for Saturn is " Kaiwan." It is certainly an objection to this transla- 
 tion, that these names of deities are not elsewhere mentioned in the 
 f)ld Testament as worshipped by the Israelites: the " Sukkoth " 
 (Sakkut) of 2 Kings xvii. 30 is a Babylonian deity introduced into 
 the land after the fall of Samaria.' But no satisfactory translation of 
 verse 26 has yet been given. In the Septuagint and Peshitto-Syriac, 
 the order of words is different from that of the Hebrew. The former 
 is given above ; the latter reads thus : "And ye did not bear the tab- 
 ernacle of Malkom, and Kewan your image, the star which ye made 
 
 ' See Delitzscli, Wo Lag das Paradies? p. 215; and Schradcr, Die Keilinschriften 
 iind das Alte Testamint, 2d ed., on 2 Kings xvii. 30.
 
 114 QUOTATIONS IX THE NEW TESTAMENT. 
 
 a god to yourselves." The " Raiphan " of the Septuagint is probably 
 a corruption of " Kaiphan," for " Kaiwan." 
 
 Acts follows the Septuagint, with a few verbal changes, and the 
 insertion of the words " to worshij) them " at the end of verse 26, to 
 bring out the idolatry distinctly. The name of the deity " Rompha " 
 (from Septuagint " Raiphan ") is written variously in the New-Testa- 
 ment manuscripts. The substitution of " Babylon " for " Damascus " 
 is an inadvertence, or a scribal error, which arose from the recollec- 
 tion of the Babylonian captivity. There is no need to call in an 
 Aramaic version to account for these changes. 
 
 The probable sense of the passage in Amos is that Israel had been 
 always idolatrous, and their formal offerings counted for nothing in 
 God's sight, from the time of the wilderness till the prophet's day ; 
 and therefore God would send them into captivity. " Beyond Damas- 
 cus," says Amos indefinitely, because the remote Assyrians were then 
 (about B.C. 770) still little known, having made their first appear- 
 ance on the borders of the Mediterranean coast-districts about seventy 
 years before (B. C. 842, Jehu). Stephen also quotes the passage to 
 show that the people worshipped " the host of heaven " in the wilder- 
 ness. 
 
 Text. — Ileb. DOD, "tabernacles," instead of r>OD, is found in one manu- 
 script of De R. ; and DoS-D, "Milcom," instead of DDdSo, "your king," in one 
 of De R., and perhaps one of K. ; with this agrees the Sept. reading, " taberna- 
 cle of Moloch." Symmachus, Aquiia, and Vulg. also have "tabernacle." The 
 words nOD and p'D are found only here in the O. T. ; and their significations, if 
 thcv are appellatives, are uncertain : the most probable meanings would be 
 " tabernacles " or " images." The te.xt of verse 26 seems to be corrupt.* 
 
 Acts vii. 49, 50: Is.\. Ixvi. i, 2. 
 
 Hcb. " Thus says Yahwc, The heavens are my 
 thron(.\ and the earth is my footstool. What manner 
 of house would ye build me ? and what manner of 
 place would be my rest ? and all these my hand has 
 made." 
 
 ' See .'^chradcr, in Studicn und Kritiken, 1S74, ii.
 
 ACTS. 115 
 
 Sept. " Thus says the Lord, The heaven is my 
 throne, and the earth is my footstool. What manner 
 of house will )e build for me? and of what sort shall 
 be the place of my rest ? For all these thin<rs my 
 hand has made." 
 
 Acts. " The heaven is my throne, and the earth is 
 my footstool. What manner of house will ye build 
 for me, says the Lord, or what shall be the place of 
 my rest ? Has not my hand made all these things ? " 
 
 Sept. : 'O ovpavh^ ficm Opovor, Kal i/ yfj vttotzu^iov tuv t:o6Civ [WV ttoiov oIkov 
 oUoihfii/aeTe fioi ; Kal 'nolog Tonog tt/c Karanavaeuq /lov ; nuvra yup ravTO iizohiaev 
 
 Acts: 'O ovpavog fioi Opovog, koX i] yf) V7totz66wv tojv zoduv /xov —olov oIkov 
 olKOthfiTiotTE fioi, "kiyu Kvpiog, tj rig TuTrog Tijg KaraTTaiaeug [lov ; ovxl i/ xcip /lov 
 iTcoiTiaev ravra nuvra ; 
 
 The variations of the Septuagint and Acts from the Hebrew are 
 unimportant. The transposition of the " says the Lord," and the in- 
 terrogative form of the last sentence in Acts, are for rhetorical effect, 
 or perhaps the result of quoting from memor)'. Stephen uses the 
 words, like Isaiah, to express the fact that the Most High does not 
 dwell in houses made with hands. 
 
 Acts viii. 32, 33 : Isa. liii. 7, 8. 
 
 I/cd. " [He was oppressed, yet he hum1)led himsclt. 
 and opened not his mouth], like the sheep which is 
 led to slauMiter, and like an ewe which before her 
 shearers is dumb — and opened not his nioiiih. l^y 
 violence and by judgment he was taken awa)-, and as 
 for his generation, who considered that he was cut ott 
 from the land of the living?"
 
 110 QUOTATIONS IN THE NEAV TESTAMENT, 
 
 Scf^t. "He ^vas led as a sheep to slaughter, and as a 
 lamb before the shearer [A/cx.. his shearer] is dumb, 
 so he opens not his mouth. In his humiliation his 
 iud<j;ment was taken a\va\- ; his o-eneration who shall 
 declare? for his life is taken from the earth." 
 
 Acts is identical with the Septuagint, except that it has " his shear- 
 er" (and so tlie Alexandrian Septuagint). 
 
 /fj. liii. 7, S: : VD nPD; N^l JT?'?'^^ H-TIJ 'J£)S ^n"^D' S^r P^pV n^3 
 
 Sf/'f. : 'Qf npiijiarov iiri a<l>ay^ VX^^l: ^a' <^r u/'i'^f kvavuov tov KtipovToc u^vor^ 
 ovTuf oi'K uvoiyei rd arofia avToii. iv ly raneivuaei rj Kplaig avrov iipOrf tjjv ytveuv 
 airrov r/f 6iii)'^aerai ; on alptrai und ri/^ yr/g ij f<j^ avrov. 
 
 Acts : '£2f TpojiuTOv Ini o^aj-^r r/xOij, koi ur u/ivbr havTtov tov Kapoviog avrbv 
 u^uror, ovTug oi'K uioiyei rd arufia avrov' ev ry ranetiuaei 7/ Kpiaig airov f/pdij' ri/v 
 yevfuv avrov r/f iit^yijatrai ; on atperai urrd ri/g yr/g i] l^ur] avrov. 
 
 The rendering of the Septuagint and the English Authorized Ver- 
 sion, "he was led as a sheep to slaughter," is possible, but does not 
 suit the parallelism and the conclusion of the sentence so well as the 
 one above given ; " lamb " is incorrect ; the Hebrew now reads 
 " shearers," but the omission of one letter would make the singular, 
 and so the Septuagint seems to have read ; " so " is inserted to bring 
 the last clause of verse 7 into connection with the incorrectly trans- 
 lated preceding part. Verse 8 is mistranslated throughout in the 
 Septuagint, Vet the general sense of the passage is conveyed by this 
 version, which has given hardly a sentence with precision. The in- 
 terpretation of the "servant of Vahwe" (to whom our passage refers) 
 has already been considered. Here (verse 35), as elsewhere in the 
 New Testament, he is regarded as identical with the Messiah, More 
 accurately stated, the conception of the prophet is realized in Jesus. 
 
 TV-r/. — Ilcb. D is preposition, not conjunction; we must therefore render: 
 "like [or, as] the sheep, which," etc., and "like an ewe which;" in the second 
 K7I, the ^ is omitted in two manuscripts of K. and one of De R., which makes 
 the sentence smoother, though the present reading is not objectionable. In 
 verse 8, the preposition p introduces the instrument of the " taking off " of the 
 servant, "by [or, through] violence and judgment," = "by violent judgment,"
 
 ACTS. 117 
 
 a reference to the unjust procedures instituted against the exiles; "generation" 
 means the body of contemporaries, — not, as Sept. seems to take it, genealogy: 
 the sense is: Who among the contemporaries of the captive Israelites j^aid any 
 attention to the fact that they were slain, and slain for the sins of their breth- 
 
 ren 
 
 ? 
 
 Acts xiii. 
 
 Paul's speeches in the synagogue at Antioch in Pisidia, Hke Ste- 
 phen's, contain many quotations, which we may examine together. 
 
 P'erscs 17-21. 
 
 God led Israel out of Egypt with a high arm (Deut. vii. 19, Sep- 
 tuagint) . . . and suffered their manners in the wilderness (Deut. 
 i. 31, Septuagint) . . . having destroyed seven nations in the land 
 of Canaan (Deut. vii. i). The number four hundred and fifty, 
 notwithstanding the change of text in recent editions (Tischendorf, 
 and Westcott and Hort : " He gave them their land for an inheritance 
 for about four hundred and fifty years, and after this he gave them 
 judges till Samuel the prophet "), must be understood to refer to the 
 period between Joshua and Saul : the wandering is reckoned at forty 
 years, the period of the Judges at four hundred and fifty, and the 
 reign of Saul at forty. The number four hundred and fifty (wherein 
 Acts agrees with Josephus) is got by adding up the figures in Judges 
 and First Samuel, and is inconsistent with the reckoning of i Kings 
 vi. I, according to which the period from the Exodus to the fourth 
 year of Solomon was four hundred and eiglity years : the chronology 
 here is very uncertain. The length of Saul's reign is not given in the 
 Old Testament. In i Sam. xiii. i, the present text declares that he 
 reigned two years (see the Hebrew) ; but the text is evidently corrupt. 
 The number forty (verse 21) is a round number, perhaps suggested 
 by the lengths of the reigns of David and Solomon. 
 
 Verse 22. "I have found David the son of Jesse, a 
 man after my heart [Ps. Ixxxix. 21 (20); i Sam. xiii. 
 14], who shall do all my will." 
 
 The last clause is a summar>' of 2 Sam. vii. and Ps. Ixxxix. 19-37 
 (18-36).
 
 118 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Verse 25. 
 
 The words of John here quoted agree more nearly with John i. 27 
 than with the corresponding passages in Matthew, Mark, and Luke, 
 
 ferse 33. "Thou art my son ; this day have I be- 
 gotten thee." 
 
 From Ps. ii. 7, after the Septuagint ; the same quotation is found 
 in Heb. i. 5 and v, 5. In the psalm, the king of Judah, whose tri- 
 umphs over his enemies are celebrated, is called the " son of Yahwe," 
 his sonship naturally beginning with the day of his establishment as 
 king. In accordance with the Messianic interpretation, the passage 
 is used in Acts as a prediction of Jesus, and particularly of his resur- 
 rection, which, as a most striking display of the divine power and 
 favor, and an elevation to a position of everlasting dignity, is regarded 
 as God's testimony to the sonship of Jesus. In Hebrews, also, the 
 psalm-verse is quoted as a direct prediction of the Messiah, to show 
 his superiority over angels (i. 5), and the honor God had accorded 
 him (v. i). 
 
 JWsc 34. 
 
 As further proof from the Old Testament that the Messiah was 
 to be raised from the dead, Paul cites from Isa. Iv. 3, which he in- 
 terprets by Ps, xvi, 10, Isaiah (Hebrew) reads: "1 will make an 
 everlasting covenant with you, the sure mercies of David ; " that is, 
 I promise you (Israel) an everlasting kingdom or national life, as I 
 promised David (2 Sam. vii. 16), Acts renders (after the Septua- 
 gint) : I will give you "the sure [or, faithful] holy things of David," 
 and explains this of the promise to David (which was, however, says 
 Paul, not to David, but to the Messiah) : "thou wilt not give thy 
 holy one to see destruction" (Ps. xvi. 10; see on Acts ii. 25-28), 
 and so of the resurrection of Jesus, The words rendered " mercies " 
 and " holy " are the same in Isaiah and the psalm. Such a combina- 
 tion is not warranted by an accurate interpretation of the prophet 
 and the psalm : it is tnie, however, that all God's spiritual dealings 
 with Israel, as nation and as individuals, were crowned and completed 
 in Jesus.
 
 ACTS. 110 
 
 /saAv.2: D'wx^n in "lon dS'it nna opS nn-iDNi 
 
 Se/>f., Acts: /\iat)T/ao/jai [Acts, duau] tu oaia ii.avid [Ads, AoufffS] tu. iriaTd. 
 Ps. xvi. 10, Sept., Acts : OttSt \Acts, oi'] (StJtrftf toi^ octwv aou /f5tjv 6ia(f0opuv. 
 
 Verse 41. 
 From Hab. i. 5. 
 
 Hcb. " Behold among the nations, and regard, and 
 be exceedingly astonished, for I work a work in your 
 days which ye shall not believe when it is told," 
 
 Sept. " Behold, ye despisers, and regard, and won- 
 der exceedingly, and perish, for I work a work in your 
 days which ye shall not believe, if one tell it." 
 
 Acts is identical with the Septuagint, except that it omits " and 
 regard," and "exceedingly," and inserts "a work" after "days," and 
 " to you " at the end of the sentence. 
 
 Hab. i. 5: vh DD"D'3 Sl'3 hyh-^2 Vr\nr\ ^TTDnm 1t3'3m D'U3 1KT 
 
 T -. 1 • -I - 
 
 Sept. : 'IfJfrf o'l KaTa(ppovT]Tai, Kal imjSTii if/are, Koi davjiuaart davfiuaia koI ci^a- 
 viadrjTe.' 6iotl epyov syu epyu^oficu iv Tol^ T/fiepaig vfiCw 6 ov fii) niaTeioTjn iuv rtf 
 eKdiTJYfiTai. 
 
 Acts: 'l6£Ti, oi KaradpovijTal, kci davfiuaare koI u<paviodriT£, on epyov ipyu^o/iai 
 h/u Ev ToZf ii/iepuic vfiuv, epyov 6 ov fiif niCTevarjTe iuv tuj iK6i7iy/,Tai V(uv. 
 
 The prophet's warning, addressed to the unrighteous Israelites of 
 his day, is adopted and applied by Paul to the Jews of Antioch. 
 Habakkuk's " work " was the invasion of the Chaldeans : Paul's is not 
 named, but doubtless involved some similar national calamity. 
 
 The rendering " despisers," instead of " among the nations," 
 comes from a misreading of the Hebrew ; the " perish " seems to be 
 a duplet, or double rendering, a translation of the same word that is 
 rendered in the Septuagint " exceedingly ; the adilition of " work " 
 and " to you," in Acts, is for emphasis and clearness ; and the " and 
 regard " and " exceedingly " are omitted as unnecessary. 
 
 Verse 47. " I have set thee as a light to the nations, 
 to be salvation unto the end of the earth."
 
 120 QUOTATIONS IN THE NEW TESTAMENT, 
 
 /sa.xWx.C: ysn nvp-n;» 'ny>v] ni*n'7 dMj iikS -ynoj? 
 
 Sf//. : 'l6ov dtikjKu as tit; 6ia0i/m)v jt'iouf, tig 0<if idvCiv, rov eivai at f/f aurtijuav 
 lug iaxurov n;j- yi/g 
 
 Aits : TeOeiKu ae tig ^ug idvui- rov thai at tig auTtjpiav tug iaxurov Ti,g yi/g. 
 
 From Isa. xlix. 6, after the Aramaic version, or a text of the Sep- 
 tuagint sHghtly different from ours. The Hebrew is the same, except 
 that it reads : " to be my salvation," or, " that my sah-ation may be," 
 and throws the act into the future, " I will set " (though between this 
 and "I have set" there is here no material difference). The Vati- 
 can Septuagint reads : " I have set thee as a covenant of the genera- 
 tion [or, race], as a light of the nations, to be salvation unto the end 
 of the earth." The insertion, " as a covenant of the generation," is 
 from Isa. xlix. S, xlii. 6, by some scribal error. The translators wrote 
 "salvation," instead of our Hebrew "my salvation," because the 
 "my" seemed unnecessary, or because their Hebrew text did not 
 contain it. Acts omits the inserted clause of the Septuagint, perhaps 
 after the oral Aramaic version, and has a different, though synony- 
 mous, verb for " set " (rieeiKa for Sc'SwKa). I'he Alexandrian Septua- 
 gint has probably been conformed to the New-Testament text. In 
 the prophet, the "servant of Yahwe," the rigliteous Israel, is commis- 
 sioned to teach foreign nations correct religious ideas ; and in Acts 
 the usual Messianic interpretation of the words is given, the apostle 
 deriving his commission to preach from that of the servant of the 
 Lord. 
 
 Acts xiv. 15, xvii. 24: Exod. xx. ii. 
 
 //cd. " [God J made the heaven and the earth, the 
 sea, and all that in them is." 
 
 So Acts xiv., after the Septuagint ; freely in xvii. : " made the cos- 
 mos, and all things in it." 
 
 Acts xv. 16, 17: Amos ix. 11, 12. 
 
 //cd. " In tliat day I will set up the fallen hut of 
 David, and close up their breaches, and set up his
 
 ACTS. 1 21 
 
 ruins, and build it as in the days of old ; that they 
 may possess the remainder of Edom, and all the 
 nations who are called by my name, says Yahwe, who 
 does this." 
 
 Sc/>^. " In that day I will set up again the fallen tent 
 [or, hut] of David, and rebuild its fallen places, and 
 set up again its ruins, and rebuild it as were the da)s 
 of old ; that the remainder of men may seek [A/ex. 
 Sept., may seek the Lord], and all the nations who are 
 called by my name, says the Lord, who does these 
 things." 
 
 Acts. "After this I w^ill return and rebuild the fallen 
 tent [or, hut] of David, and rebuild its ruins, and 
 restore it, that the remainder of men may seek the 
 Lord, and all the nations who are called by my name, 
 says the Lord who does these things, which are known 
 from of old " {or, who makes these things known from 
 of old). 
 
 Amos'w. II, 12: |rTin£)-nK 'ri";"!Ji nSsin tit n^D-nx D'ps xinn dv3 
 
 Sepf. : 'Ev ry rjjdpg, EKeivri uvacTT/acj ifjv OKTivf/v AavU rr/v •REiTTUKvlav, Kal uvoi- 
 Ko6ofirjau tu neirTuKOTa aurr/^, Kal tu KaTEaaa/i/iiva avnjg uvaartjau, koi iivoiKOihu^au 
 avTf/v KaOur al i/fiipai tov a'tcjvog, 6~ijr eK^iirriOuacv nl KariiXuLTioL tuv uvdpuTTuv, koI 
 TzavTu ru Idvj] icp' oiii; tniKiK'A.'qTai to uvo/ia jiov £77' avrovg, /Jyei Kvpior 6 ttoiuv rai'Ta. 
 
 Acts: Mfru ravra uvaaTpeipu Kal uvoiKoih/ii/au n/v aKTjVTjv Aavld t^v ne'TiTuKviav 
 nal TU KaTempafifiiva avT>/g uvoiKodo/uiiau kqI avopOuau) ainfjv, bizug uv iK^rjrfjautaiv ol 
 KiTukoLTTOi Tuv uvOpCiTTuv Tbv KVplov, Kol TTuvTa TU iQvT) t(j>' ovg iKUiiK^rjTai rd OVOflU 
 fiov e:t' aiiTOvq, MyEi Kvpiog 6 toluv TavTa yvuGTu uti' aiuvog. 
 
 In verse ii, the Septuagint (followed by Acts) has introduced 
 "again" into all the verbs, — a correct interpretation, though not 
 expressed in the Hebrew ; the first " rebuild " is a fair equivalent of 
 " close up, wall up ; " " fallen places " is free rendering for " breaches, 
 gaps." In verse 12, the translation "men," instead of "Edom," 
 comes from a wrong vowel-pointing of the Hebrew (the consonants
 
 122 QUOTATIONS IN THE NEW TESTAMENT. 
 
 remaining unchanged); "seek," for "possess," is obtained by the 
 change of one consonant of the Hebrew, and "the Lord" is added 
 in Acts and the Alexandrian Septuagint as the natural complement 
 of the thought ; " these," instead of " this," is found in one Hebrew- 
 manuscript. Acts follows the Septuagint, with some changes : " after 
 this " is substituted for " in that day," to express the contrast between 
 the time of judgment just described by the prophet (ix. 8-10), and 
 the time of blessing now announced ; and for the same purpose the 
 " I will return " is introduced, to which there is nothing correspond- 
 ing in the Hebrew or the Septuagint. Verse 1 1 is condensed from 
 the Septuagint. The conclusion of verse 12: " who does [^or, 
 makes] these things known from of old," is peculiar to Acts, and its 
 origin is not clear: it seems most probable that the expression "of 
 old " was somehow transferred from verse 1 1 to this place in the 
 manuscript of the author or of a scribe, and was then, as being 
 obscure, filled out by a later copyist into its present shape, as in some 
 manuscripts it was still further expanded iiUo : " known to God is his 
 work from of old" (or, from the beginning). The deviations of the i 
 
 New-Testament text from the Septuagint may thus be explained from 
 the freedom which James (or his reporter) would use in quoting ; 
 and there is no need of referring to an Aramaic version, though, for 
 the rest, a citation from such a version would be natural in the mouth 
 of the apostle who represented the Jewish Old-Testament side of 
 Christianity. 
 
 The prophetic passage (written during the gloomy times of the 
 eighth century B. C, or possibly later) describes the re-establishment 
 of the kingdom of Judah in its ancient glory : its territory is to be 
 enlarged, it is to conquer the whole of its old enemy Edom (compare 
 2 Kings viii. 20-22), and all the surrounding nations (Moabites, 
 Philistines, and others), who are "called by the name of Vahwe," 
 that is, are already marked out by Yahwe as destined to become his 
 subjects. This prediction, which relates immediately, merely to the 
 restoration of the political fortunes of Judah (and in this sense was 
 never fulfilled), doubtless involved in the prophetic feeling the estab- 
 lishment among the nations of the true worship of the one true God, 
 and so found its realization in the spread of Christianity over the 
 world. In Acts, James, who cites it as warrant for receiving Gentiles 
 into the church, regards the old Israel as representing God's people
 
 ACTS. 1 23 
 
 or church, and the prophetic word as a direct prediction of the times 
 of Christianity. The rendering of the Septuagint, notwithstanding 
 the mistranslations which remove the local allusions, preserves the 
 general sense of the passage ; though the expression, " that the 
 remainder of men may seek the Lord," which probably suggested 
 the citation here, gives a spiritual conception, only faintly implied 
 in the original. 
 
 Text. — Ileb. in verse 12, one manuscript of De R., has H.N', "these," 
 instead of HT, " this ; " and so Sept., Pesh.-Syr., and Vulg. The Sept. iKi^j/T^- 
 Oioaiv is from Ity'lT, instead of 11^1" ; and uvDpuTruv is DnN, instead of D1X. 
 In Acts the transposition of tov aluvog may have produced, at the end of verse 
 12, Myei Kvpio^ rcoiuv ravra tov alCjvog, of which a natural interpretation would 
 be : Tai'Ta yvucru utt' aiuvog. 
 
 Acts xvii. 
 Verse 28. " For we are also his offspring." 
 
 Acfs: Tov yap kol yevor eofiiv. So Aratus, according to some manuscripts; 
 but the greater number read elfiiv, and so Bekker's edition. Cleanthes : h aov 
 yuj) yivog iafiev, "from thee are we as to race " (or, origin). 
 
 From verse 5 of the Phaenomena, or Description of the Starry 
 Heavens, of the famous poet-physician Aratus, a native of Paul's 
 province, Cilicia, who spent the greater part of his life at the court of 
 Macedonia, in the early part of the third century B. C. The poem 
 opens with an invocation to Zeus, " the father and benefactor, whom 
 men propitiate first and last, whose aid we all need in all things ; " the 
 apostle transfers the declaration, " we are his offspring," from Zeus 
 to the one God. Nearly the same words are found in verse 4 of the 
 Hymn to Zeus by Cleanthes (about B.C. 320-240), born at Assos in 
 Mysia, and the successor of Zeno as head of the Stoic school : 
 " Hail, Zeus, most glorious of the immortals ! it is right that mortals 
 should praise thee, for from thee we come." 
 
 Ferse ^i. "He will judge the world in righteous- 
 ness." 
 
 From Ps. xcvi. 13, or xcviii. 9, after the Septuagint (xcv. and 
 xcvii.), with one slight verbal change (^e'AAet Kpiruv for Kpivo.).
 
 124 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Acts xxiii. 5 : Exod. xxii. 27. 
 
 Hcb. " Thou shalt not curse a prince \or, chief man] 
 of thy people." 
 
 Sept. (verse 28). "Thou shalt not speak evil of the 
 rulers \^Alcx., a ruler] of thy people." 
 
 Acts agrees with the Septuagint, with the singular "ruler," instead 
 of the plural. 
 
 Exod. xxii. 27 : -iSi^ nS qi);*3 N'tTJI 
 Sept. : 'h[)XOVTaq tov Tuiov aov ov AOAwf ipdg. 
 Acts : 'Apxovra tov ?mov aov ovk epelg kokCj^. 
 
 A simple citation of a law. The euphemistic and more general 
 expression of the Septuagint includes the stronger term of the 
 Hebrew. The citation is perhaps in general from the Septuagint, 
 with the singular " ruler " introduced from the oral Aramaic version 
 from memory. The Alexandrian Septuagint, as usual, agrees with 
 the New Testament. 
 
 Acts xxvi. 
 Verse 18. 
 
 Paul's description of his mission to men, "to open their eyes," 
 seems to be taken from Isa. xlii. 7 (Septuagint), where it refers to the 
 " servant of Yahwe ; " and the expression, " to turn them [or, that 
 they may turn] from darkness to light," is perhaps suggested by the 
 same chapter (as, verse 6). Paul here speaks as the messenger of 
 Jesus, empowered to carry out his purpose. 
 
 Verses 22, 23. 
 
 "The prophets and Moses," as in Luke xvi. 29, 31, means the 
 Old Testament ; and Paul's reference is to all the passages of the 
 Hebrew Scriptures regarded by him as Messianic, particularly such as 
 Isa. liii. ; Ps. xvi., ex. ; Isa. xlii., xlix., Iv.
 
 ROMANS. 125 
 
 ROMANS. 
 Rom. i. 17; Gal. iii. n ; Heb. x. 37, 38: Hab. ii. 3, 4. 
 
 Heb. " For the vision yet [looks] to the appointed 
 time, but it hastens to the end, and it will not lie — if 
 it tarry, wait for it, for it shall surely come, it shall not 
 linger. Behold, puffed up within him is his soul, it is 
 not upright ; but the just shall live by his constancy." 
 
 Sept. " For the vision yet [looks] to an appointed 
 time, and will come forth at last and not in vain — if 
 he tarry, wait for him, for he will surely come, and will 
 not linger. If he shrink back, my soul has no pleas- 
 ure in him ; but the just shall live by my faith " (A/ex., 
 my just one shall live by faith). 
 
 Hebrezvs. " For, yet a very little while, he who is 
 coming shall come and shall not linger, but the just 
 \or, my just one] shall live by faith ; and if he shrink 
 back, my soul has no pleasure in him." 
 
 Rom., Gal. " The just shall live by faith." 
 
 •.Tyjy injnxa 
 
 Sept. : 'On }px<)iJ.fvog tj^si ko). ov fi^ .tpovtrr;?. tuv vno(7T£i2.i}Tai, ova ndoKii f/ 
 rpvxfl fiov h avTU)' 6 6e diKawg fk maTeug jiov ^r/atTaL. 
 
 Hebrews: 'Ert yar) /jiKpdv baov ooov, 6 epxoiievo^ tj^ei koX ov ;t^ow'««. 6 Ak 
 diKULog [iiov\ kK mareuc ^rjaerai, nal ettv ivocrdT^rj-ai, ovk eidoKU rj rpvxfl fiov h avrij. 
 
 In verse 4, two Hebrew manuscripts have, by transposition of 
 letters, "faints his soul," instead of " is puffed up," probably a scribal
 
 12G QUOTATIONS IN THE NEW TESTAMENT. 
 
 error, followed by the Septuagint ; " my soul " occurs in one manu- 
 script, and "in my constancy" ((';-, trust) perhaps in one. The 
 present Hebrew text is vouched for by the mass of authorities, and 
 by the connection. The Septuagint has misread several Hebrew 
 words, and misconceived the sense of half the passage : " come 
 forth," instead of " hasten," is due probably to a change of one 
 Hebrew letter; instead of "at last," we might render the Greek "to 
 the end," as in the Hebrew ; " in vain " is a euphemism for " lie ; " 
 the rendering "he" (in "if he tarry," etc.), instead of "it," is due 
 to a misunderstanding of the connection ; " shrink back " is the ren- 
 dering of a different Hebrew word from that in our text ; " my soul," 
 for " his soul," is also a different, and improbable, Hebrew reading ; 
 " has pleasure " is probably an incorrect translation of our text-word, 
 which means " is upright ; " " my faith," for " his faith," is due to an 
 easy change in the Hebrew ; the reading of the Alexandrian Septua- 
 gint, " my just one," is entirely unsupported. In Hebrews, the open- 
 ing clause, " yet a very little while," is a condensation of the first part 
 of verse 1 1 in the Hebrew ; " he who is coming " is the assumption 
 as subject of the sentence of the Septuagint word which conveys the 
 idea "surely " (translation of a Hebrew emphatic form) ; the rest as 
 the Septuagint, with the inversion of the two last clauses, for the 
 purposes of the argument. 
 
 The prophet is predicting the overthrow of the Chaldeans (about 
 B.C. 606), whose invasion he has announced in the preceding chap- 
 ter. He goes up to his watch-tower, and is commanded to write his 
 vision plainly that the people may be consoled by it : the fulfilment, 
 he is told, will surely come, though it may be delayed ; the invading 
 enemy shall be destroyed, the earth shall be filled with the knowledge 
 of the glory of Vahwe (verse 14), shall fully see his glory manifested 
 in the destruction of tlie Chaldeans. His description of the in- 
 vaders begins with verse 4. in whicli it is said of them that they are 
 puffed up, haughty of soul, and not upright ; and this indictment is 
 illustrated and expanded in the rest of the chapter. But in verse 4 
 it is added, in contrast with this haughty wickedness, on which shall 
 come destruction, that the just, who holds firmly to Yahwe, shall 
 escape destruction, and live by his constancy ; or, the meaning is, 
 that, in spite of the wicked arrogance of the enemy, the just shall 
 be preser\'ed alive. The Hebrew word here rendered " constancy "
 
 ROMANS. 127 
 
 means " firmness, steadfastness," of the body, as in Exod. xvii. 12 
 (Moses' hands, upheld by Aaron and Hur, were "steady"), or of 
 the moral nature of God (Deut. xxxii. 4: "a God of faithfulness 
 and witiiout perverseness, just and upright is he"), and of man 
 (Prov. xii. 22 : " lips of deceit are an abomination to Yahwe, but liicy 
 that do fiiithfulness are his delight ") ; the common signification is 
 " moral and religious fidelity and constancy," faithfulness to all obli- 
 gations, whether to God or to man. In this is certainly involved, 
 according to the Old-Testament conception, trust in (iod in a general 
 sense ; but the prominent idea is steadfast adherence to him in true- 
 hearted obedience. Such a faithful, obedient man, says the prophet, 
 shall be kept alive in this time of turmoil and death. 
 
 The New-Testament quotations adopt the Septuagint rendering 
 " faith," and employ it in two senses : in Hebrews, it means trust in 
 God, belief in his word of promise, and consequent security (as 
 in chap, xi.), and particularly reliance on him for salvation through 
 Jesus Christ (iii. 12, x. 22) ; in Romans and Galatians, it is the spe- 
 cific acceptance of Christ, whereby the believer is justified apart from 
 works ; and Paul cites the last clause of this passage, in Romans, to 
 establish his doctrine (he introduces it with the expression : " as it is 
 written ") of the opposition between the two considered as means 
 of salvation. 
 
 In the Epistle to the Hebrews, the object of the quotation is to 
 enjoin on the Christians of the day patience under present afflictions, 
 and confident hope in God's promise of ultimate deliverance, — an 
 idea that is found in the original passage. But, by adopting and 
 modifying the Septuagint translation and exegesis, the author has 
 introduced into the passage two ideas to which the prophet makes no 
 allusion : while the Septuagint refers the coming to God, instead of to 
 the vision (as in the Hebrew), Hebrews, by its rendering "he who 
 comes," interprets the promise of the Messiah, of whom this expres- 
 sion was then apparently a common designation in respect to both 
 his first appearance on earth (see Matt. xi. 3, xxiv. 42), and liis final 
 coming to judge the world (so the expression, "the coming of Christ," 
 2 Thess. ii. i, and elsewhere) ; the phrase was taken from such pro- 
 phetic passages as Mai. iii. i. Here it is used in the second sense, 
 of the coming to judgment, which is represented as being near ("yet 
 a very little while ") ; in those days of trial (as, indeed, has been the
 
 128 QUOTATIONS IN THE NEW TESTAMENT. 
 
 case ever since), disciples looked with longing eyes for the appear- 
 ance of the ascended Master (i Thess. iv. 15-17). But the just or 
 righteous man, if he would receive the promise, must trust in God, 
 and shall then live by his faith ; and, further, must now patiently 
 endure, and not shrink from the test to which God subjects him 
 (verse 38) ; and the author adds his conviction (verse 39), that he 
 and his brethren were not guilty of a shrinking-back that could lead 
 only to destruction, but were possessors of the faith in God that 
 would result in the acquisition or saving of the soul. He transposes 
 the clauses of the verse, that he may conclude with this application. 
 While, then, the prophet says : " God will soon intervene, and de- 
 stroy the Chaldeans ; they are insolent and unrighteous, but the 
 righteous man shall be saved from destruction by his fidelity," the 
 thought of the quotation in Hebrews is : " the Christ will soon come 
 to the final judgment ; the righteous man shall be saved by his faith 
 in God, if he patiently endure the present afflictions." The main 
 idea, that God will save his people, is the same in both ; and the 
 points of view of the terms " fidelity," or faithful obedience to the law 
 of God, and " faith," or trust in God's guidance and deliverance, 
 though different, are closely related the one to the other. On the 
 other hand, the antithesis between faith and works, which Paul finds 
 in the passage, seems to be foreign to the prophet's thought. 
 
 Tixt. — Sept. uvaTf?.et, apparently from i^S', instead of ni3 ; e/f Ktvw, free 
 rendering of 30'; i-oari'u.r]Tai, perhaps from *]/!*, "to faint, be overcome," 
 instead of /Si', " to be puffed up ; " eidoKei, from mi?' or some other form of 
 *^ty' : " Mv soul is not right in him" (with him), takes no pleasure in him; i/ 
 \livx7} /loi', '\ff22, where the ' would come easily by scribal error from the 1 of the 
 text, and so the fjov after TTiareuc. Some interpreters see (with less probability) 
 in the prophet's words a contrast between the haughty, wicked Israelite, and 
 him who trustfully obeys God ; but this difference would not affect our judgment 
 of the use made of the passage by the New-Testament writers. 
 
 Ro.M. ii. 24: ISA. lii. 5. 
 
 //cd. "My name is reviled" {or, exposed to con- 
 tempt). 
 
 Se/>/. " On your account my name is blasphemed 
 amon^ the nations."
 
 ROMANS. 12!) 
 
 Rom. "The name of God is on your account blas- 
 phemed among the nations." 
 
 lsa.X\\.y. ]*xj-? 'P"^ Drn-'73 Tpni 
 
 Sept. : Ai" viidi (5«i KafTur to uvofiu fiov ji}.aa(pr)iinTai iv role tOvem. 
 Rom. : Td yup uvofxa tov Oeov 6i' Vfid^ ii?Ma<p7/fitiTai iv Tuig tOveaiv. 
 
 The additions of the Septuagint, "on your account " and "among 
 the nations," are natural interpretations from the context. In Ro- 
 mans, "the name of God" is substituted for "my name," because it 
 better suits the form of the apostle's discourse. 
 
 The prophetic passage is a promise of deliverance to Israel, now 
 in exile in Babylonia. Their rulers (apparently the ChLldeans), says 
 the prophet, howled in their rage, and Yahwe's name was reviled. 
 It is the enemies of Israel, who, in their hatred to the people, revile 
 Israel's God as unable to save his own nation. In accordance with 
 this explanation, the " on your account " of the Septuagint means, 
 "by reason of their contempt and hatred towards you." Paul, speak- 
 ing to the unworthy Jews of his time, uses the passage as meaning : 
 " by reason of your wrong-doing, the name of God is blasphemed 
 among the Gentiles ; " the formula " as it is written " not, however, 
 here necessarily indicating that he regards the prophetic word as a 
 prediction of this state of things, but perhaps only that he adopts it 
 as appropriate. 
 
 Rom. iii. 
 A series of connected quotations. 
 
 yerse 4. 
 From Ps. li. 6 (4). 
 
 /fed. "That thou mayest be justified when thou 
 speakest, be pure when thou judgest." 
 
 Sepf., Rom. " Mayest be justified in thy words, and 
 mayest overcome when thou art judged." 
 
 /"s.w.G. '"It33rv3 n^rn -p.^na p'^yB |;:-dS 
 
 Se/>t. : ''Oirur uv (hKauodyc h To?f Mynic: anv, nal viK^a-g^ iv tu KpiveaOai ae. 
 Rom.: *0,T(jf ai- diKUiud^Q iv 7olr yjiyoic cov koI itw-ctt/; iv tu KpiveaOai ae.
 
 130 QUOTATIONS IN THE NEW TESTAMENT. 
 
 The psalmist confesses his sin against God, that thus it may be 
 evident that God in his judgment of this sin is just and pure. The 
 Septuagint gives an inexact rendering : " overcome " is paraphrase of 
 ''be pure," since in a trial at law the victor is held to be pure and 
 innocent ; *' when thou art judged," taking the Hebrew infinitive as 
 passive in sense, represents God as the judged instead of the judge, 
 that is, men will call in question the rightnese of his dealings (it 
 seems less natural to take the Greek infinitive as middle, in which 
 case we should render: "when thou comest into judgment "). The 
 general sense remains the same in the Septuagint as in the Hebrew; 
 and Paul adduces the passage to pro\e, against doubts which might 
 be raised, that God is true, whatever man's unfaithfulness (verse 3). 
 The expression, "every man a liar," is perhaps taken from Ps. 
 cxvi. 1 1. 
 
 The remaining quotations are intended to show that all men are 
 sinners. 
 
 yersc 10. "There is none righteous, no, not one." 
 
 Condensed from Eccles. vii. 20 : " There is not a righteous man on 
 earth, who does good and sins not ; " and Ps. xiv. 3 : " no, not one." 
 
 Verses II, 12. 
 
 Ps. xiv. 2, 3 (liii. 3, 4), after the Septuagint, with a slight change 
 of the form of expression, namely, " there is none that understands, 
 . . . that seeks," instead of: "the Lord looked ... to see if there 
 v/as any that did understand, . . . did seek ; " the Septuagint " un- 
 profitable " is a euphemism for the Hebrew " filthy, corrupt." 
 
 Ps. xiv. 2, 1. : in^Nj nn' no SjDH : OTiSx-nN ty->T S'3k;d ly'H ni"«'>S 
 
 S<'f<t.: 'Toil idiiv el irrri avvujv ^ tKl^TjrCiv rbv 6e6v ^nuvre^ i^iK^ivav, ufja r)xpii- 
 uVrpav, oi'K Ian noiiliv ;\;p;;(rr6r;7Tfl, ovk iotlv iug evuc. 
 
 /Com.: " Oi'\ Innv mnuCiv, ovk ianv tKljfjTuv rbv dtov "niiVTe^ t^eK^cvav, u/iu 
 f/XptiuOTiaav oi'K lanv noiCiV xpVTo'V'fi, ovk lanv tug tvog. 
 
 Verse 13. 
 
 Ps. V. 10 (9). after the Septuagint: "Their throat is an open 
 grave \_or, tomb], with their tongues they have used deceit" {or,
 
 ROMANS. 131 
 
 treachery; HcIk, they flatter). Ps. cxl. 4 (3), after the Septuagint, 
 which is identical with the Hebrew : " the poison of asps is under 
 their lips." 
 
 Verses 15-17. 
 
 Isa. lix. 7, 8, after the Septuagint, with sHglit verbal changes. 
 
 Heb. " Their feet run to evil, and make haste 
 to shed innocent blood \^Roin.. their feet are swift to 
 shed blood] ; . . . wasting and destruction are in 
 their paths \^Roin., destruction and misery are in their 
 ways], the way of peace they know not" {Rom., and 
 the way of peace have they not known ; Sept., they 
 know not peace). 
 
 The first clause is condensed by Paul ; " misery " is a loose and 
 incorrect translation. The Alexandrian Septuagint has "have they 
 not known," as Romans. 
 
 Verse 18. "There is no fear of God before their 
 eyes." 
 
 From Ps. xxxvi. 2 (i), after the Septuagint (which agrees with 
 the Hebrew), with change of "his" (reference to the wicked man) 
 into " theirs," to agree with the plural form of the other quotations. 
 
 Verse 20. 
 
 The words of Ps. cxliii. 2 : "In thy sight no man living is right- 
 eous " {or, shall be justified), are not formally cited, but only adopteil 
 by Paul in his proposition, that " by the works of the law no flesh 
 shall be justified in his sight," after the Septuagint, with change of 
 " no man living " into the equivalent " no flesh," perhaps with refer- 
 ence to his use of the word " flesh " to signify the sinful, unrenewed 
 nature of man. He, however, probably thinks of the psalm-word as 
 proof of his proposition ; the psalmist, who makes the assertion, being 
 " under the law," and speaking of the dispensation of law.
 
 132 QUOTATIONS IN THK NEW TESTAMENT. 
 
 In regard to these passages, it is to be observed, that, except the 
 first and the last, none of them in the original affirm sinfulness of all 
 men ; their declarations referring to the " wicked " only, between 
 whom and the righteous a sharp distinction is made in the Old Tes- 
 tament. But, while no distinct dogma of universal depravity exists 
 in the Old Testament, a claim being apparently sometimes even made 
 to freedom from sin (Ps. xvii. 3, xviii. 21-25), still, the sense of 
 moral imi)erfectness doubtless underlies the whole Old-Testament 
 religious development. 
 
 Ro.M. iv. 3. 9: Gal. iii. 6: J as. ii. 23: Gen. xv. 6. 
 
 Heb. " And he believed Yahwe. and he reckoned it 
 to him as righteousness." 
 
 Sept., N. T. " Abram [A". Z. Abraham] beheved 
 God, and it was reckoned to him as righteousness." 
 
 Cfv;. .\v. 6: np-ji- iS n::j;;n'A ni.n'3 psni 
 
 SipL, A'. T.: 'Eniarevaev'AiSpafil'N, T., 'AiBpau/i] tw &to koI i?j)yiadTj ai'Tu el( 
 duiaioavi-ijv. 
 
 The Septuagint "God," instead of "the Lord," is in accordance 
 with this version's somewhat arbitrary interchange of the divine 
 names, here, perhaps, from a desire to give the greatest generalness 
 of form to this important statement ; the same change is made in 
 the next verse (a difference of text is less probable). The passive 
 " it was reckoned " is either from a different Hebrew text from ours, 
 or it is a fiee rendering of our te.xt-word (compare Ps. cvi. 31). 
 The insertion of the proper name instead of the personal pronoun 
 (as here "Abram" for "he") to relieve the indistinctness of the 
 Hebrew, or to bring the subject out more prominently, is not uncom- 
 mon in the Septuagint ; or the proper name may have here stood 
 in the Hebrew text of the translators. The New Testament uses the 
 full covenant-name " .Abraham " (first introduced, in the narrative, 
 in Gen. xvii.), as the common and familiar one. 
 
 The narrative in Genesis represents Abram's faith in God's prom- 
 ise, that his son should be his heir, as in itself an act of righteous- 
 
 ^
 
 ROMANS. 1 ;{;] 
 
 ness ; as often, in the Old Testament, trust in God fur help in time of 
 need is regarded as part of the righteousness of the righteous (Jer. 
 xvii. 5-S, Ps. xl. 5 (4), compared with Ps. xli. 2 (i),and see Vs. 
 xxxvii. 39, 40). James, taking the expression in the Old-Testament 
 sense, declares that this Scripture was fulfilled in Abraham's act uf 
 offering up Isaac (Gen. xxii.); that is, his belief in God's promise 
 attained the character of righteousness when it was tested by the 
 command to sacrifice his son, and came out of iliis trial victorious; 
 thus, says James (verse 22), was his faith made perfect (having been 
 before, as apart from works, imperfect), and by reason of this faith, 
 thus supported by his works, he was called "the friend of (iud" 
 (from Isa. xli. 8: "Abraham my friend;" Septuagint, "whom I 
 loved"). But in fact, it appears that the simple act of trujji, the 
 posture of soul which accepted God's word as equivalent to the 
 thing promised, is represented in Genesis as " righteousness," with- 
 out reference to the succeeding trial of faith ; the meaning being, that 
 not only obedience, but also trust, is a righteous act. This conception 
 is an advance on the idea that the goodness approved by God con- 
 sists wholly of outward acts : it identifies goodness with the spiritual 
 attitude of the mind towards God. Paul, in Romans and Galatians, 
 finds in this passage a contrast and opposition between faith and 
 works, in accordance with his position in these Epistles, which con- 
 nects justification and salvation genetically, not with the man's per- 
 sonal righteousness, but with that faith in Jesus which brings the 
 believer into relation with God. More generally stated, Paul's posi- 
 tion is, that no man can gain God's favor by obedience to the moral 
 law; since perfect obedience — less than which, God would not 
 accept — is impossible to man : it is only by a transformation of soul, 
 and oneness with God, that salvation can be attained ; and such 
 transformation and oneness are represented by, and identical with, 
 trust. The apostle turns with loathing from the arithmetical plan of 
 salvation, by which a man counts up his poor acts of obedience, and 
 fancies he can thus win the divine favor : salvation, he says, is in the 
 soul itself; it is appropriating God's strength by tnisting to him ; and 
 the only ground of trust, anil the only mediation between sinful man 
 and the holy God, is in Jesus Christ. But this is a more developed 
 conception than is found in the Old Testament. In the passage in 
 Genesis, the representation, though profoundly spiritual, is simple : it
 
 134 QUOTATIONS IX THE NEW TESTAMENT, 
 
 is a riglueous thing to trust God ; there is no opposition between 
 faiih and works, but faith is itself a work that God counts as right- 
 eousness. 
 
 Rom. iv. 7-25. 
 Verses 7, 8. 
 
 From Ps. xxxii. i, 2. 
 
 I/cd. " Happy is he whose transgression is forgiven, 
 whose sin is pardoned [or, covered], happy the man 
 to whom Vahwe does not reckon ini(iuity." 
 
 6>//. " Happy are they whose transgressions have 
 been forgiven, and whose sins have been covered, 
 happy the man to whom the Lord will not reckon sin." 
 
 Romans is identical with the Septuagint. 
 
 /v. xxxii. I, 2: mn' ::b'n: nS Dn>?-'Tiyx J^^f^H '^^3 ;*u'3-'itrj ""^rx 
 ;iU: i''7 
 
 St-/>/. : ^ 'Sianupioi uv (Kpidrjaav al uvofuai, kuI uv iniiKaXvipOrjaav al auapriac 
 (laKupioc uv^p ov oi' fiT) '/MyioTirai Kvpioc auapriav. 
 
 Jiom.: ^ 'Matiupioi uv iKpiOrjaav at uvojiiai, kqI up ineKaXitpOr/aav al u/iapnai' 
 pCKupioi iiiiip ov oi) ^i] AoyiatjTai Kvptoq ufiapriav. 
 
 2 
 
 The plural rendering " they " is possible, but the singular is favored 
 by the parallelism ; the translations ** transgressions " and " sins " 
 take the Hebrew singular as collective ; the future " will not reckon " 
 is not so good as the present, because the psalmist is affirming a 
 general fact, true now and always. 
 
 The psalm declares the happiness of the man whose sin is forgiven, 
 against whom God does not count his iniquity. It is not, indeed, a 
 positive righteousness without works that is meant : it is God's 
 mercy shown in ]xardoning the sin of the repentant rigliteous man 
 (verses 5. 11). Vet, in so far as tiic man's iniquity is not reckoned 
 to him, he is accounted righteous by God, and righteous, not by act 
 of his own, but liy merciful decision of God. It is in this sense,
 
 ROMANS. 135 
 
 apparently, that the apostle takes the psalm-word when he says 
 (verse 6) that it "pronounces happiness on the man to whom Cioil 
 reckons righteousness apart from works." We have here the same 
 teaching as in the preceding quotation, tliat true righteousness is not 
 an aggregation of outward acts, but a disposition of the soul towards 
 God, as in the psalm, where, however, the ground or occasion of 
 forgiveness is the repentance of one who was upright in heart. 
 
 Verse 17. 
 
 From Gen. xvii. 5, after the Septuagint, which correcdy gives the 
 sense of the Hebrew : " A father of many nations have I made thee." 
 The original passage points to the fact, that from Abraham should 
 descend other nations than Israel, namely, the Ishmaelites, Edomites, 
 etc. (Gen. xxv. 1-4). Paul interprets the ''many nations" of Abra- 
 ham's spiritual descendants, all who shared his faith, who should be 
 found not only in Israel and under the Mosaic law, but also among 
 the Gentiles who were without the law. This is in illustration of his 
 argument that the promise to Abraham was not conditioned on cir- 
 cumcision, and not limited to the Jews, — a position the reverse of 
 that taken in Genesis and elsewhere in the Old Testament. 
 
 Verse 18. 
 
 In the same connection he cites Gen. xv. 5 (precisely after the 
 Septuagint and Hebrew) : " So shall thy seed be," namely, as numer- 
 ous as the stars. 
 
 Verse 25. 
 
 The apostle concludes this argument by declaring that the right- 
 eousness reckoned to Abraham by reason of his faith will be reckoned 
 to us also if we believe on Him who raised Jesus from the dead. 
 The following clause : " who was delivered up on account of our 
 transgressions," seems to have been suggested by Isa. liii. 1 2, Septu- 
 agint : " his soul was delivered up to death" (Hebrew: "he poured 
 out his soul"), and verse 6, Septuagint: "the Lord delivered him 
 up for our sins" (Hebrew: " Vahwe laid on him the iniiiuity of us 
 all").
 
 13G QUOTATIONS IN THE NEW TESTAMENT. 
 
 Rom. viii. 
 I'crsc 33. 
 From Isa. 1. 8, 9. 
 
 //cd. " Near is he who justifies me, who will con- 
 tend with me ? . . . Tiie Lord Yahwe will help me, 
 who will condemn me ? " 
 
 Sf/>/. " He who has justified me draws near, who is 
 he that contends with me ? . . . behold, the Lord will 
 help me, who shall harm me ? " 
 
 It is the servant of Yahwe who speaks, and the terms employed 
 are taken from the procedures of courts of law : " If God pronounces 
 me innocent and right, no one can pronounce me guilty." Romans 
 adopts the expression, quoting freely after the Septuagint, or following 
 an Aramaic version that rendered the Hebrew more exactly : " It is 
 God that justifies, who is he that condemns?" with special reference 
 to justification by faith in God through Jesus. Instead of the " will 
 condemn" of the Hebrew, the Septuagint has "will harm," as a 
 better contrast to the preceding "will help." 
 
 Ti-xL — In the Vat. text of Sept., before "Lord," a corrector has inserted 
 " lord." 
 
 Verse 36. 
 
 From Ps. xliv. 23 (22), after the Septuagint, whose rendering of 
 the Hebrew is nearly exact : " For thy sake we are killed all the day 
 long, we have been \_//el>., are] accounted as sheep for the slaughter." 
 •An adoption of the psahii-word by Paul, to describe the circum- 
 stances of his time. 
 
 Ro.M. ix. 
 
 After having set forth the doctrine that salvation is not in external 
 works, but in the oneness of the soul with God through faith, Paul 
 proceeds in this chapter to show that the present unbelief of Israel
 
 ROMANS. 137 
 
 was no proof that the divine word of promise given to Abraham had 
 come to naught. For, he says, this word had not been given to all 
 Abraham's descendants ; but tlierc had been a constant process of 
 selection, God having the right to choose whom he would, and 
 having in fact, in order to exhibit his wrath and his glory, rejected 
 a part of law-following Israel, and made the Gentiles partakers of his 
 salvation. All these positions he seeks to establish by references to 
 the Jewish Scriptures. 
 
 Verse 7 ; Hed. xi. i8. 
 From Gen. xxi. 12. 
 
 I/ed. "In [or, through] Isaac shall seed be called 
 to thee." 
 
 So the Septuagint, Romans, and Hebrews. The sense is: "Thy 
 real posterity, the inheritors of the promise, shall be descendants of 
 Isaac, and not of Ishniael." Thus Paul takes it. 
 
 Verse 9, 
 
 The proof that Isaac was the child of promise, from Gen. xviii. 10. 
 
 I/ed. "I will surely return to thee at the time tor 
 the birth of a child \literally, time of life], and Sarah 
 thy wife shall have a son." 
 
 Sept. " I will return and come to thee according to 
 this season, at the proper time, and Sarra th}' wife 
 shall have a son." 
 
 c.v/. xviii. ro: '\r\'d>^ H^bS jj-~jrii rrn n;o -y^K :irj5< 2^x3 
 
 Sept. : 'ETiavaarpefuv i/^u npbg ae Ka-u rbv KOipdv tovtov t/f <^i><K, '»'*' ^*" ^'''^^ 
 'Zuf)f>a i) yvvfj aov. 
 
 Horn. : Kara rbv Koipbv tovtov L?Miaofiai nal Iotoi ry ^uf)f>g vide. 
 
 Romans abridges : " According to this season I will come, and 
 Sarah shall have a son," where the first clause follows the Septuagint, 
 but the second (in the Greek) is more nearly like tlie Hebrew (but
 
 138 QUOTATIONS IN THE NEW TESTAMENT, 
 
 we have only the Alexandrian text of the Septuagint in Gen. xviii., 
 the Vatican manuscript being here defective). Septuagint "accord- 
 ing to this season " seems to represent a different Hebrew text from 
 ours; and the "at the proper time" appears to be a duplet, a ren- 
 dering of the same Hebrew as the preceding clause. 
 
 Text. — Sept. e::avaaTpi(jiu)v is rendering of the emphatic infin. 2'^V, and f/^u 
 (for which in Kom. stands e^'oopiai), "come," is used to avoid the inelegant or 
 unnecessary repetition in Greek of the verb "return;" kqtu tov Kaqidv tovtov is 
 apparently the translation of ntn n>0 (instead of the Masoretic n'n), n>' being 
 sometimes masculine; it is this same expression (read as in our Hebrew text) 
 that is the original of f/f wp"f (duplet). As we have not the Vat. Sept. text, 
 and the Alex, may always be suspected of following the X. T., wc can hardly 
 determine the relation of the text in Rom. to the Sept. ; it may have given Vat. 
 in free condensation, or it may have followed the Aramaic (which, then, we must 
 suppose, read nin r>>0). 
 
 Verse 12. 
 
 The choice of Jacob, from Gen. xxv. 23 : "The elder shall serve 
 the younger." So the Septuagint, which agrees with the Hebrew. 
 
 Verse 13, 
 
 The same thing, from Mai. i. 2, 3 : "Jacob have I loved, and 
 Esau have I hated." After the Septuagint (which follows the 
 Hebrew), with a slight change in the order of words. The prophet 
 is describing the condition of things of his time (about B.C. 420), 
 and uses the desolation of Edom as a proof of Yahwe's love for 
 Israel. " O Israel ! " says Yahwe, " do you ask for a proof of my love 
 for you ? Look at Edom ; he is your brother, yet his land lies deso- 
 late. I have hated him, but I have loved you, inasmuch as you dwell 
 in your land." 
 
 Mu. i. 2, 3 : 'nNJtr it'i'rrix^, : 3p;"-nN 3nNi 
 
 Sept.: ' Kal jjyuTrijaa rbv 'Ioacj^, ^tDv (Vc 'Uoav i/uarjaa. 
 Rom. : Tuv laxuiS i/yunjina, rdv 6e 'Haav ifuaj/aa. 
 
 Verse 15. 
 
 From Exod. xxxiii. 19, after the Septuagint, which agrees sub- 
 stantially with the Hebrew : " I will have mercy on whom I have
 
 ROMANS. joy 
 
 \_Hcl?., will have] mercy, and I will have compassion on whom I 
 have \_JIc/>., will have] compassion." God here asserts his freedom 
 of choice between Israel and Moses ; and Paul applies the passage 
 to the case of the Gentiles, who had now been chosen instead of 
 Israel. 
 
 ExoiLwKiW. K): Dn")N lE/x-HX 'n'Drni jhx nu/N-nN \-\i)rn 
 Sept. : Kal eleifju ov uv iMiJ, nal o'lKTeioJ/au uv uv oiKTeipu. 
 Rorn. : 'E/lfz/crw uv uv tXtCj, koI oiuTetpf/au) uv uv oimeipu. 
 
 Verse 17. 
 
 Another illustration of the divine sovereignty, from the history of 
 Pharaoh. From Exod. ix. 16. 
 
 Heb. "And in truth for this purpose have I raised 
 thee up, to show thee my strength, and to declare my 
 name in all the earth." 
 
 Sept. "And for this purpose thou hast been pre- 
 served that I may show in thee my strength," etc. 
 
 Rom. " For this very purpose did 1 raise thee up, 
 that I might show," etc. 
 
 Exoii.ix. 16: \x\ii\ "ni)-r(?< -inNin ii3;:a '"|"n"io;'.n hni ni3;::n d'^^ni 
 
 Sept. : Kal evcKcv tovtov diETTjpr/drn Iva hdd^ufiai iv aol ryv iaxvv fiov, kqI i-uc; 
 6iayy£7i.tj rb ovoiici uov kv miaij ry) yy. 
 
 J\o?n.: E'f avTQ tuvto E^i'/yecpa as, oko)^ Lvdti^wfiai kv aol tt/v duva/iiv fiov, hai 
 oTtug 6iayye?^ij rd bvofiu. fiov kv -Kuar/ ry yy. 
 
 Though the general form of the quotation agrees with the Septu- 
 agint, in two points it rather follows an accurate Aramaic version ; 
 namely, in "for this very purpose," and "raised thee up" (the ren- 
 dering of the Septuagint, " preserved," is here possible, but does not 
 suit the connection so well), though the "for this very purpose" 
 may be a change made by Paul from the Septuagint to gain empha- 
 sis. The difference of the renderings, " show thee," and " show in 
 thee," does not affect the general sense. The partial agreement with 
 the Hebrew, against the Septuagint, may be accounted for by sujipos-
 
 140 QUOTATIONS IN THE NEW TESTAMENT. 
 
 ing that Paul used a current Aramaic oral rendering. Such a syna- 
 gogal rendering there no doubt was at this time among the Jews in 
 Palestine, though there is no proof of the existence of a written 
 Aramaic translation or targuni. See the Introduction. 
 
 Text. — The differences between the texts of Rom. and Sept. {t'l^ airh rov-ra 
 for HtKtv Toi'Tw, iiiiyeipu ac for dirrt/pij^ijc, bnug for iva, diva/xiv for iaxiv) point 
 to a translation by Paul from the Aramaic: the agreement between Sept. and 
 Rom. in the last clause may be a coincidence, resulting from the simple charac- 
 ter of the sentence, or the Aramaic may here have been affected by .Sept. In 
 the rendering "show in thee," instead of the "show thee" of the Heb., the 
 Aramaic follows the Sept., or they both follow a Heb, manuscript which had 
 "]! r^X'^n, instead of 'jnK'^ri, of which, however, there is now no other trace. 
 The Peshitto and the Targum agree with Heb.; the Latin Vulgate fol'iows Sept. 
 The Sept. reading suits the connection better than the Masoretic, and it may 
 liave been this feeling that led to the rendering of the former. 
 
 Verses 20-22. 
 
 The illustration of the potter and the clay seems to be suggested 
 by Jer. xviii. 3-6 ; and compare Ps. ii. 9, Hos. viii. 8. 
 
 Verses 25. 26. 
 
 The calling of the Gentiles. From Hos. ii. 25, i (ii. 23, i. 10), 
 after the Septuagint (ii. 23, i. 10), with considerable changes, 
 
 Heb. (verse 25) "I will compassionate the not-com- 
 passionated, and I will say to the not-my-people, my 
 people art thou ;" (verse i) "and in the place where 
 it was said to them, yc arc not-my-people, it shall be 
 said to them, sons of the living God are ye." 
 
 SepL " I will love the not-loved, and I will say to 
 the not-my-people, my people art thou ; and in the 
 place where it was said to them, ye are not-my-people, 
 even they shall be called sons of the living God." 
 
 Rom. " I will cah the not-my-peoplc my people, and 
 the not-loved loved ; and in the place where it was
 
 ROMANS. 141 
 
 said to them, ye are not-my-people, there they shall 
 be called sons of the livino- God." 
 
 Has. i\.2s: nm-'D;? 'Pi^'^bS "i?")?!^) norri NVnx 'rionii 
 
 Sept. : Kat uyanrjau ttjv ovk {jyanTniivTjv, kuI epij rij} oh lau (wv \abr fjov el m. 
 Rom. : KaAiaw rbv ov Tiaiw fiov Xabv /lov kuc tt/v ovk r/yam/fiivjji' iiyaiirifikviiv. 
 
 Hos. ii. I : 'H-^x 'J3 dhS i-px" DJj\5< "3;'.-nS dhS iok^-^b^k 01003 n:r\\ 
 
 Sept. : Ka< hoiai iv tw tottgj oii f/j/ieyz/i avrolr Ov /laof /ioi; i'/tifff, ah/OTjaovTai koI 
 ai'Tol viol Osoii ^uvrog. 
 
 Rom. : Kal earai h tu tuttu ov k{)()iOTi [avTolq] ov "kao^ fiov v/ieig, iKcl KXTjOf/aovTai 
 viol deov f(ivTOf. 
 
 The Septuagint rendering " ]ove," instead of " compassionate, pity, 
 have mercy on," is inaccurate, this sense of the Hebrew word (the 
 common one in Aramaic) occurring in the Old Testament only in 
 Ps. xviii. 2(1) (not found in 2 Sam. xxii.) ; "they shall be called" 
 is paraphrase of " it shall be said to them," or possibly from a differ- 
 ent text-word ; the insertion of "even" (in "even they") is a free- 
 dom of translation, or represents an additional Hebrew word (dj). 
 Romans seeks a more flowing construction by writing " I will call " 
 for Septuagint " I will say to," and adopting the expression (similar 
 to that of the preceding clause), "the not-loved loved," instead of 
 " I will love the not-loved ; " and, instead of Septuagint " even," 
 introduces " there," for the sake of clearness and fulness (and so the 
 Alexandrian Septuagint). Moreover, besides putting i. 10 of the 
 Septuagint after verse 23, in order, apparently, to end the quotation 
 with the more emphatic statement, Paul here also transposes the 
 clauses of verse 23, with what purpose is not clear : it is perhaps 
 a mere inadvertence. Such alterations would not be found in an 
 Aramaic version. 
 
 The prophet's word refers solely to Israel. Now cast off, the nation 
 shall after a time be again taken into favor with God, and called his 
 sons. Paul identifies the "not-my-people" (the rejected Israel of 
 Rosea) with the Gentiles, who, formerly aliens from God, were now 
 in the gospel accepted by him as his people. He thus spiritualizes 
 and extends the thought of the prophet : the latter speaks of a 
 people once severed from God, afterwards mercifully united to him : 
 and this was the position of the Gentiles under the gospel. The 
 prophet's declaration of the divine mercy received in the latter days 
 an illustration not thouglit of by him.
 
 142 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Verses 27, 28. 
 
 Proof that only a small part of Israel should be saved. From 
 Isa. X. 22, 23. abridged from the Septuagint, with verbal variations. 
 
 /-fed. " For, though thy people, O Israel, be as the 
 sand of the sea, a remnant shall return — destruction 
 decreed, overwhelming with justice ; for, destruction 
 and the thing decreed the lord Vahwe of hosts is 
 about to execute within all the land." 
 
 Se/)/. " And if the people of Israel be as the sand 
 of the sea, the remnant of them shall be saved. He 
 is completing a word and cutting it short in righteous- 
 ness, because a word cut short the Lord will execute 
 in all the world." 
 
 The Alexandrian Septuagint omits "of them" after "remnant," 
 inserts " for " before " he is completing," and has " God " instead of 
 " the Lord." 
 
 J?o?;i. " If tlie number of the children of Israel be 
 as the sand of the sea, the remnant shall be saved, for 
 the Lord will execute a word on the earth, completing 
 it and cutting it short." 
 
 /sa. X. 22, 23 : \vh2 13 s^E^; "^kk; d^h bin3 S«"^fe': ^^v. n;ri'-DK '3 
 -h3 3"<p3 niri' niK3y nin' 'nx ny-inji nSij '3 .- npni' f\o}u v'"^n 
 
 Se/>/. : Kat tuv yivrjTai h ?.adf 'Xo^iarfK uq rj ufifioq T^g dakdaaTjc, Tb KaTa'Acifina 
 avTuv auOfjOiTat. hjyov avvTe'/Mtv sat avvri^vuv kv diKaijoavvij, utc ?ui}ov avvTCTfii]- 
 ftivov ■noirjOii Kvpior tv n) o'lKOVjiivri oXiji, 
 
 Noni. ■ 'Euv tj 6 I'ipiOfidc tCjv viCiv 'lapa^?. «jf ^ ufifio^ TTJg OaTiuaaTjc, rb vTroh-mm 
 auOT/atrai. }.6yov yiip avvrehjv koI ovvrifivuv noirjati Kvptog iirl t^( y^f. 
 
 The Septuagint preser\'es the general sense of verse 23, though it 
 has mistaken the forms of several words. "Completing" answers 
 to " destruction " (which may also be rendered " completion, final
 
 ROMANS. 143 
 
 work") ; "cutting short," to "decreed" (or "decided") ; and "a 
 word cut short," to " destruction and the thing decreed " (or, " de- 
 creed destruction," compare Isa. xxviii. 22) ; the " overwhdming " 
 is apparently omitted. In verse 22, "be saved" is paraphrase of 
 " return." Romans takes the expression, " if the number of the chil- 
 dren of Israel," from Hos. ii. i (Sept. i. 10), omits "of them" (so 
 the Alexandrian Septuagint), has "the Lord," as the Septuagint, anil 
 condenses verse 23 after the Septuagint. These are variations due, 
 not to a current Aramaic version (where they would be inexi)licable), 
 but to the apostle's free handling of the material for the purposes 
 of his argument, except that "on the earth " or " land " (yj}?), in- 
 stead of Septuagint " world " (otKov/teV?;), may be from recollection of 
 the Aramaic, tliough this also may be explained as a freedom of the 
 apostle. 
 
 The prophet's word is a part of the discourse x. 5-xii. 6, which 
 belongs probably just before an Assyrian invasion (most likely, one by 
 Sargon, B.C. 722 or 711), and, after setting forth the haughty pre- 
 tensions of the invader (x.), describes the deliverance and succeed- 
 ing prosperity of Israel (xi., xii.). True, Israel shall suffer terribly, 
 and be carried away captive ; but a remnant shall return (see the 
 symbolic name of the prophet's son, vii. 3), and this remnant shall 
 be built up into a great people. Our passage is both a threat and a 
 promise : only a remnant is to return, but this reranant is to return. 
 Yahwe's decree of destruction, which is to overwhelm the land of 
 Israel like the waves of the sea, is one of justice and righteousness; 
 yet in a little while his indignation shall cease. 
 
 This declaration of the prophet, which refers only to the Assyrian 
 invasion, is taken by the apostle, without regard to the historical 
 connection, as a general statement of Israel's spiritual fortunes, and 
 applied particularly here to its attitude towards the gospel. 
 
 Text. — Sept. gives the first part of verse 22 substantially as Ileb. Then, 
 taking the stems n'7D and yin in the significations "complete," and "hew, cut," 
 it renders "completing and cutting short" (supplying the natural complement 
 "word"), either neglecting the ^W, "overwhelming," or regarding it in its 
 sense of "destruction " (so it is several times rendered in Sept.) as substantially 
 contained in the preceding ; and so, in the next clause (verse 23), it combines 
 the two Heb. terms H^D, "completion, destruction," and nV"»nj, "the thing 
 decided," into the one expression, "a word cut short;" further, it condenses 
 "the lord Yahwe of hosts" into "the Lord." It seems thus to have had
 
 144 QUOTATIONS IN THE NEW TESTAMENT. 
 
 before it our Masoretic text. The Received Text in Rom., verse 2S, agrees 
 literally with Sept.; but recent critical editions, following the best manuscripts, 
 give the shorter form, as above, which is manifestly an abridgment of Sept. 
 In verse 27 of Rom., the iTru?.ififta is an easily understood variation of 
 Sept. KQTit?.fifj^a. 
 
 Verse 29. 
 
 To the same end, and with the same spiritualizing interpretation, 
 is introduced the quotation from Isa. i. 9, after the Septuagint. 
 
 Hcb. "If Yah we of hosts had not left iis a Httle 
 remnant, we should have been as Sodom, we should 
 have resembled Gomorrah." 
 
 Sept., Rom. "If the Lord of Sabaoth had not left us 
 a seed, we should have become as Sodom, and should 
 have been made like Gomorrah." 
 
 /jrt. i. 9: n"»b;'S ij"n fy^^ d;'D3 T-»ty ^jS Tnin niK3i' nirr -SiS 
 
 : irni 
 
 T 
 
 Si'/'f.: Ka/ ei fit/ Kvpiog 71nj3au)0 iyKaTe?UTiev ^fuv oiripfia, <jf ^odofia uv eyevf/dtj- 
 fitv, Kai (l>i T6/iof)i'ja uv (j/ioiuOri/uv. 
 
 Pom.: Ei iti/ tiipior ZaSaud i)KaTi7.i~ev ijfilv o-epfia, <jf Z66ofxa uv eyevijdrjfuv 
 Koi J'f Tofio^jpa iiv <'>fxoiojD7j/xcv. 
 
 The Septuagint "seed," for "remnant" (so in Deut. iii. 3, also), 
 is an interpretation, and is suggested by Isa. vi. 13. The Hebrew 
 may be rendered : " If Yahwe . , . had not left us a remnant, we 
 should have been almost as Sodom," etc. ; but this partial likening 
 to Sodom is less strong than the other translation. The word " little " 
 is omitted in the Septuagint. The scene of the prophecy is a great 
 invasion, probably that of Sargon. 
 
 Verse 33, x. 1 1 ; i Pet. ii. 6, 8. 
 
 Israel, says the apostle further, had failed to reach God's true law 
 of righteousness, because they sought it not by faith but by works : 
 they had not apprehended the wisdom of God's salvation in Jesus 
 Christ, who had become a stone of stumbling to them. As a predic-
 
 UOMANS, 14o 
 
 tion of their spiritual blindness and failure, he cites passages from 
 Isa. xxviii. i6, and viii, 14, following the Sc-ptiiagint in a general way, 
 with several deviations. 
 
 Hi'b. (xxviii. 16) " Hchold, I found in Zion a stone, 
 a tried stone, a precious corner-stone, soliiily founded ; 
 h<! who trusts shall not make haste ;" (viii. 14) "and he 
 [ValnvcJ shall he a holy object and a stone to strike 
 ai^ainst and a rock to stumble over to the two houses 
 of Israel." 
 
 Si'pt. " Hehcjld. I lay in th(; foundations of Zion a 
 costly, chosen stone, a precious corner-stone. . . . and 
 he who believes [or, trusts] shall not be put to shame ; 
 and if thou trust him. he shall be to thee a sanctuar\'. 
 and thou shalt not come on him as on the stumbling 
 over a stone nor as on the falling of a rock." 
 
 Rovi. " Behold, I lay in Zion a stone of stumblini^ 
 an<l a rock of stimiblincf, and he who believes on him 
 shall not be j)ut to shame." 
 
 /t'/. " Behold, I lay in Zion a chosen stone, a pre- 
 cious corner-stone, and he who believes on him shall 
 not be put to shame ; a stone of stumbling and a rock 
 of stumbling." 
 
 /..;. xxviii. ir,, viii. u: ir'*: n;n r>">p' nip ;ti2 ;::« px ;vv3 no* 'ijri 
 
 Sr/>f.: 'lAoii iyu ifi/iiiXXu tl( Tu 0r/ii?.ia liuv Xidov jroPiTrA^ ih^rKrdv oApoyuit- 
 aiav fvTiftov, tic ru Offti^ua at-r^, koI 6 ntortvuv oh /Jf Karmaxvvltt). aal oi'X <^ 
 iuOav irpooK'jfiuari ai-ruvriioraOf, oi'itt •' - -- —- -itrufiaru 
 
 Hom.: 'IfVjO Tiifrjui iv Z«uv }.iOov - iror kqI rrtrpav CT»a»"Ai>3V. «a? 6 ma- 
 
 TtWM Ik" airCt ob «aroi«T^T»<>ijorra<. 
 
 Pff. : 'iAoi> Ti9iifJt iv Zcwr X $op i«^«rdv uMpoyui'taiov hTipov, Koi 6 iri(rrri-uv it' 
 ot'rw 01' ft^ «ar«u'»n»»-tf j* ?. Oof sr()00«u/.7*Trof Koi rtTfta OKOvAu/jfv. 
 
 Peter keeps the two passages apart, following the Septuagint 
 closelv in t!u- rir-.t, It-if tlu- .Aramaic version, \v)ii<h rentiers the
 
 146 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Hebrew accurately, in the second. Romans combines the two by 
 inserting the description of the stone in the first from the second. In 
 the latter the Septuagint departs widely from tlie Hebrew. In chap- 
 ter xxviii. the Septuagint " costly " seems to be meant as a rendering 
 of the doubling of the Hebrew wqrd for " stone ; " the " chosen," 
 for " tried," is from a different text-word ; the " put to shame," 
 instead of " make haste," is a free translation of our text, or perhaps 
 from a different word, the Hebrew here being somewhat hard and 
 obscure. The insertion " on him," after " believe," is found also in 
 the Targum ; and, from its appearance in both Romans and Peter, 
 may be supposed to be a familiar reading of that day, derived, prob- 
 ably, from a synagogue interj^retation. So also the fact that Peter 
 and Paul both have the expression " stone of stumbling and rock of 
 stumbling" (varying from the Septuagint), it may be inferred that 
 they both follow a synagogue Aramaic version. 
 
 The two prophetic passages are addressed to the corrupt, dis- 
 obedient, and unbelieving Israel, in a time of national disaster (the 
 period of the Assyrian and SyroTsraelitish wars), and in both God 
 adjures the people to look from themselves and their enemies to him : 
 in the first (xxviii.), after denouncing the drunken scorners, the rulers 
 of Samaria and Jerusalem, he declares that he will set in Jerusalem 
 a solid, sure foundation of hope and prosperity, namely, himself and 
 his word, in which whoever believes shall be safe ; in the second, the 
 prophet is urging his disciples to abandon all help but Vahwe's, and 
 turns to the nation with the declaration that God, whom they reject, 
 will be the cause of stumbling and fall to them, — he will bring calam- 
 ity on them. The fundamental ideas in the two being the same, tlicy 
 may easily be blended into one, as Paul here does (and as we find 
 freely done elsewhere in the New Testament). He, however, gives 
 them the Messianic interpretation common in his day (so in the 
 Targum on xxviii.), which is so far valid as the spiritual principle 
 announced by the prophet — that God is a firm foundation for those 
 who trust him, and a terror to those who wilfully reject him — fimls a 
 new illustration in every new manifestation of him. nnd the most 
 striking of all in his last and highest self-manifestation in Jesus 
 Christ. These passages are employed in exactly the same sense in 
 the Epistle of Peter.
 
 llf)MANS. 1 I , 
 
 KoM. X. 
 
 The apostle, continuing his examination of the Jews' attitude 
 towards the gospel, repeats that they had, through devotion to the 
 law, faileil to roinprehenti (lod's righteousness in Christ, though 
 the word of Christ had been announced to them, and they had 
 been warned in their own Scriptures that they would be set aside, 
 for disobedience, in favor of the Gentiles. 
 
 Virsc 5, Gal. iii. 12. 
 
 From Lev. xviii. 5, freely after the Septuagint, which here renders 
 the Hebrew exactly. 
 
 //cl>. " Ye shall keep my statutes and my judgments, 
 which if a man do, he shall live by them." 
 
 The Septuagint expands the first half of the verse, but in the 
 second is identical with the Hebrew. 
 
 J^o?/L " Moses writes that the man who does the 
 righteousness which is of the law shall live thereby." 
 Gc/. " He who does them shall live by them." 
 
 ZcT'. xviii. 5: Dr\2 "O^ D'NH Dr>« r\V];' "yvii 
 
 Si/'t. : 'A ■noirianc ai'Tu uvOiioino); 0/aiTai iv uvToif. 
 
 Horn. : 'On t^k diKaiocrvvriv t^v h vo//ov 6 noti/aac uvOpurror l^atrai tv airy. 
 
 Gill. : 'O Ttoujaa^ airu ^/oeTai iv ai Toif. 
 
 The object of the citation is simply to prove that obedience was 
 the princijile of life in the Mosaic law (a universal ethical law. not 
 abrogated by Christ : see Matt- vii. 21). 
 
 Verses 6-8. 
 
 In contrast with this, Paul introduces the righteousness which is 
 of fliith as defining its position in language taken from another 
 Pentateuchal book, — a very free quotation from the Septuagint of 
 Deut. XXX. 12-14.
 
 1-18 QUOTATIONS IN THE NEW ILMAMENT. 
 
 Hcb. " W [the commandment] is not in heaven, that 
 ye should say. Who \vill ascend for us to heaven, and 
 brine it to us. and make us hear it. that we ma\- <\o it ? 
 And it is not bevond the sea, that ve should sa\'. Who 
 will go over for us beyond the sea. and bring it to us. 
 and make us hear it. that we may do it? But the 
 word is ver\- near thee, in thy mouth, and in thy heart, 
 to do it." 
 
 Septuagint. the same, with addition of "and in thy hands" after 
 " in thy heart," and one or two unimportant verbal variations. In 
 the Vatican manuscript, verse 13 is added in the upper margin In- a 
 later scribe (B-, B^, according to Vercellone and Cozza). 
 
 Rom. (with parenthetical interpretations by Paul). 
 " Sav not in tin heart, Who shall ascend into heaven ? 
 (that is, to bring Christ down), or, Who shall descend 
 into the abyss? (that is, to bring Christ up from the 
 dead). But what docs it say? The word is near thee, 
 in thy mouth, and in thy heart (that is, the word of 
 faith, which we preach)." 
 
 Z'c';//. XXX. 12-14: \'h, ^'^p'l no'o-c-n \-h-r^X-''^ '^'^^~ ^"^"^ °."?^? ^~' 
 
 Sept. : " OvK kv tCj ovpavCt uvu tariv, ^yuv, Tig uvajirjaerai riulv eif rbv ovpavbv 
 KOI ?.f/fitl>cTai avTTjv i/iJ'iv, Kai uKoiaavTer ahd ■noirjaojiev ; " oide irepav rf/g Oa/.uaarjr 
 fariv, ^Jyuv, Ttr diairepucsei tjjjIv f/f to nepav T//f Oa/utocTig, Kat TMfiy i/itlv avr^v, Kai 
 iuiovaritv ^/uv noif/cri avTyv, Kai TTOiTjaofjiEV ; ^* iariv aov ty)vg rd (iiifia a0o(5/)a kv Tut 
 OTo/iaTi aov koI tv rp Kopdiq aov, Kai iv Tolg X^P'^'^ '^^ "^'"^ notrlv. 
 
 Rom.: M^ dTnjr iv ttj KopMa aov Tig uvaidfiaerai e!g riiv ovpavov ; Tovf iariv 
 Xptariiv KaTaynyeiv f/ Tig KoralSfiatrni elg t^v wSvaaov; toiit' tOTiv Xptarbv ck ve- 
 Kfiu>v uvaya)dv. <//A« Ti ?.eyei; 'F.yyig aov t6 fir/fia ianv, h Tij aTufiari aov, Kai 
 iv TT) Kapdiq aov Tovf ianv Tb (iiifxa Ti/g nioTeug 6 KTjpvaaouev. 
 
 It is difficult to say whether this passage is quoted as originally 
 intended to be a description or prediction of righteousness by faith
 
 IIOMANS. 149 
 
 (in contrast with righteousness by works), or not. On the une hand, 
 it is a word of the Law put over against another word of the I^w 
 (verse 5), which is cited as autlioritative description; nor would 
 the pecuhar introductory formula, '•the righteousness of faith says" 
 (which may be consielered as equivalent to "the Scripture says"), 
 nor the free dealing with the text (compare Rom. ix. ;^^ ; i Cor. 
 xiv. 21, XV. 55), prove that Paul is not so citing here. On the other 
 hand, the distinctness with wliich the Deuteronomy-text declares that 
 it is speaking of righteousness, not by faith, but by obedience, and 
 Paul's explanatory insertions (though these might also favor the first 
 view), would suggest that he merely adopts the words as in form suit- 
 able for his purpose, and gives them a sense which he does not mean 
 to represent as that of the original. 
 
 His object is to contrast the long and delusive way of establishing 
 one's own righteousness by obedience to law (verse 3) with God's 
 provision for attaining the end of the law by one simple word of 
 faith in Jesus as the Christ of God. Here, says he, no long prepara- 
 tion is required, every thing is ready at hand : there is no need to 
 ascend to heaven to bring the Messiah down, for he has already 
 appeared on earth ; nor to descend into the abyss of Hades to bring 
 him up, for he has already risen from the dead : all that is necessary 
 is faith in h.im. The change of the expression of Deuteronomy, " go 
 beyond the sea," into " descend into the abyss," is based on the Jew- 
 ish conception of the sea as the abj'ss of waters on which the earth 
 rested (Heb. iehom. Gen. i, 2, viii. 2, and the same idea in Exod. 
 XX. 4), and so naturally connected with the subterranean Hades, and 
 is made in order to refer to the descent of Christ into Hades (as in 
 Eph. iv. 9). Or it may be, that the expression "descend into the 
 abyss" was already at hand in a pojiular Aramaic version, though so 
 considerable an alteration as this must be regarded as improbable. 
 The phrase may have been suggested to Paul by such passages as Ps. 
 cvii. 26. The argument is concluded by two other quotations, in 
 verse 11 (see on Rom. ix. iZ) and verse 13 (see on Acts ii. 17-21). 
 
 / 'crsc 15. 
 
 From Isa. lii. 7. 
 
 Hfb. How beautiful upon llic mountalrT^ arc the
 
 loO QUOTATIONS IN THE NEW TESTAMENT. 
 
 feet of hini who brings tidings, who announces peace, 
 who brinijs tidincrs of oood ! " 
 
 Sept. " [1 am present] as beauty on the mountains, 
 as the feet of him who announces good tidings of 
 peace, as one who announces good tidings of good." 
 
 Roju. " How beautiful arc the feet of those who 
 bring good tidings of good ! " 
 
 /)-.;. lii. 7: 30 ity^-D u&d roc/o nt:730 '"^ji D"inn-Sr iij<j-nr3 
 
 Sept. : 'Qc upn im -Jiv opeuv, ur nodeg tvayyt7uiofievov ukot/v eifji/vt)^, cjf eiayyt- 
 XtQ'jfievog uynOu, on usovott/v not^au ttjv auTjjpiav cov. 
 Horn. : 'Gf ujuiioi oi -odsg tCiv tvayyOuljoiiEvuv uyaOu. 
 
 The Septuagint here does not agree with our Hebrew text, and 
 the rendering of Romans is probably from a synagogue Aramaic 
 translation, unless, indeed, our Septuagint text is corrupt, and Paul 
 followed a more correct copy. 
 
 The prophet speaks of the messengers who should appear on the 
 mountains near Jerusalem, announcing the speedy return of the exiles 
 from Babylon : the apostle, treating the passage as Messianic (as the 
 rabbis also did), interprets it of the preaching of the gospel, or 
 perhaps merely adopts the words as applicable thereto. The intro- 
 ductory formula, "as it is written," maybe taken either way. For 
 the following quotation (verse 16), referring to Israel's refusal to 
 believe the report of the disciples of Jesus, see on John xii. ^S. 
 
 Text. — The existence of the Sept. (if Cipa iiii tC/v upiuv, uf nu6tc, as early as 
 the second century, is vouched for by the Old Latin version, which has: "sicut 
 hora super montes, sic pedes." Vet a corruption into the above, from cjf upaioi 
 iTrl Tuv opeuv oi iriidec, would not be difificult. In the confusion attending the 
 vowels in the early manuscripts, an ignorant coinist might have omitted the loi 
 from upami, and then, missing the connection, have thought it necessary to 
 change the oi before tz66ec into (l>r, and similarly to write wf eiayye^i^ofuvor. In 
 that case the quotation in Rom. would be nearly after Sept., only changing the 
 singular particijilc "him who brings good tidings" into the plural. If Paul 
 followed an Aramaic version, this must have been affected by the Sept.; for our 
 quotation apparently agrees with the .Sept. against the Heb. in taking i''Oli''D 
 (read i''DiyO) as a noun = "report, tidings," instead of a participle = "an- 
 nouncing."
 
 ROMANS. l;jl 
 
 yicrsc 1 8. 
 
 From Ps. xix. 5 (4), after the Scptuagint, which difTcrs little from 
 our Hebrew text. 
 
 //id. " Their line goes forth into all the earth, and 
 their woixls to the end of the world." 
 
 Si-/)/., /\om. "Their sound has gone forth into all 
 the earth, and their words to the ends of the workl." 
 
 /•j. xix. <:: DH'Sra S^n •r\'ir^i\ D^p Ki" viNn-S^a 
 
 Sept. : E<f m'taav r^j* yz/V i^t,XUev 6 ipOoyyoc avTu'v, koI c/f ru nqjara ti/c oIkov- 
 fiivtic Tu (iiiuara avrCiv. 
 
 Rom. : E/f iriiaav t^v yi,v i^i,Xdev 6 tpOuyyoi' (liiTuv, Koi d<; tu nt^xna rJ/r olKOVfii- 
 vjjq TU i)fifiaTa avrijv. 
 
 The Septuagint " sound " (so also Symniachus and the Latin 
 Vulgate) seems to be a free rendering, to secure parallelism with 
 "words," instead of the less familiar "line" of the Hebrew, that is, 
 " mensuring-linc " which marks the extent of the courses of the 
 heavenly bodies. Paul adopts the wonls (without introductory 
 ibrmula) as expressive of the course of the gospel-message : it, like 
 sun, moon, and stars, had traversed the whole earth, — a natural 
 hyperbole. There is here no allegorizing of the psalm. 
 
 yiersc 19. 
 
 Proof, by two quotations, that Israel had been warned of the tran- 
 sition of its privileges to the Gentiles. The first is from Deut. 
 xxxii. 21, after the Septuagint (which gives the Hebrew correctly), 
 with change of pronouns from third person to second. 
 
 //id., Stpf. " I will provoke them to jealousy with a 
 not-people (Sept., nation), with a foolish nation will I 
 anger them." 
 
 Romans has " you " instead of " them." 
 
 A-«/. xxxii. 21 : DD';05< "^3? "iJ3 D;*-J<S3 DN'jpK *JK1 
 
 Sefl. : Kiijij T:aiHi^ii?Ma<j aiiToiic in' ovk iOvet, in' lOvii uaxnerij napopyul: alrovf. 
 
 Kom. : 'E)w nafm^iiAuau ifiu^ in* ovk lOvci, irt' lOvei untniru) i:af:op)uj vftu(.
 
 15:2 QUOTATIONS IN TUE NEW TESTAMENT. 
 
 The threat in Deuteronomy is, that Israel shall be conquered or 
 defeated by an apparently inferior people ; this is spiritualized by 
 Paul into a prediction of the loss of religious superiority, with spe- 
 cific application to the transfer of spiritual privileges and life to tlie 
 Gentiles under the gospel. 
 
 IWscs 20, 2 I , 
 
 Second quotation, from Isa. Ixv. i, 2, after the Septuagint, with 
 inversions. 
 
 //cd. " I liave offered to cr\yQ answers to those who 
 asked not, I have put m)seh' in the wa)- of those 
 who sought me not ; I have spread out m\- hand all 
 the day to a refractory people." 
 
 Sc/>/. " I became manifest to those who did not ask 
 of me, I was found by those who did not seek me ; 
 I spread out my hands all the day to a disobedient and 
 gainsaying people." 
 
 Romans as Septuagint, with inversion of the two first clauses. 
 
 /sa. Ixv. I, 2: 'T -na-^D . . . 'ydp2 vhh \nxi:3j 'had n'hh 'wnnj 
 
 Scf>t. : 'Eu<l>av^g iyevfjOrjv Tolg ijii jiri tTTvpuriJaiv, evpeOtiv Toig i/ie (itj ^ifTovaiv. 
 . . . i^eiTETaaa tuc x^^P^i l^ov u?.7iv ri/v r/fxipau -rrpug "Kaov uTraOovvra Kat uvTiTJyovra. 
 
 Rom. : EvpeUtiv Toig ifii fir/ (r/Tovaiv, Ejigavrir £yev6fit)v role t/ii fii) inepuruaiv, 
 [TTfjdc <5f '■^v 'iapaipi Tieyn] 'Oaiiv tt/v ^fiepav i^eneraaa Tug ;t,'dpuf /lov izpdg ?ui6v 
 uneiOovvra koI uvTi?JyovTa. 
 
 The Septuagint " became manifest " is from a different text-word 
 from ours. "Disobedient and gainsaying," for Hebrew "refractory," 
 is rhetorical expansion, or more probably a duplet. The principal 
 verbs in the two first clauses are to be rendered, not as in the Eng- 
 lish Authorized Version, "I am [or, was] sought," and "am \_or, 
 was] found," but " I have endeavored [i>r, offered myself] to be 
 sought and found," as is evident from the succeeding clause (not 
 quoted in Romans) : " I have said, Here am I, Here am I, to a 
 people who did not call upon my name," — a description of a peo- 
 ple to whom God had made ad\ances in vain.
 
 ROMANS. 153 
 
 It is Israel, and not other nations, that is here meant (see verses 
 2, 7-9, 11), or, rather, the rebelHous part of Israel, whom God de- 
 clares he will destroy, and out of the righteous kernel (verse 9) raise 
 up a new people for himself. The apostle, following the rendering 
 of the Septuagint, refers verse i to the Gentiles, and verse 2 to 
 Israel. 
 
 Text. — The N^ifals B'"nj and NVOJ are permissive reflexives, "to let one's 
 self be inquired of, found ; " or passives, " to be one who is to be [may be] in- 
 quired of, found." Sept. iii^avi^q eyevT/Orjv is rendering of Tlinu, AV/a/ of i'T, 
 as in Exod. ii. 14; uneWovvTa is translation of TlID; and uvn?iiyovTa may be for 
 the same word read as some form of J1D, " to draw back." 
 
 Rom. xi. 
 
 Proof from the Old Testament that the unbelief of Israel was 
 only partial and temporary ; that there was a chosen kernel ; and that 
 ultimately, after the conversion of the Gentiles, all Israel should give 
 in its adhesion to the gospel. 
 
 Verse 2. " God has not cast off his people." 
 
 The words are taken from Ps. xciv. 14: "the Lord will not cast 
 off his people," with change of tense, and substitution of "God" 
 for "the Lord." See also Ps. Ixxvii. 8 (7), Lam. iii. 31, where the 
 same word is used in the Septuagint for " cast off." 
 
 I's. xciv, 14 : n;! niH' i:?u;-nS 
 
 Sf/>t. : OvK uTTuaerai Kvpiog rbv ?.abv avTOv. 
 Jioin.: Oim unuaaTO b Oebg rbv Aaov avTOv. 
 
 Verses 3, 4. 
 
 From I Kings xix. 14, 18; the complaint of Elijah, and Yahwe's 
 answer to it. 
 
 Hcb. '""They [Israel] have broken down thy altars, 
 and slain thy prophets with the sword, and I alone am 
 left, and they seek my life to take it. ... 'M [Vahwe]
 
 134 QUOTATIONS IN THE NEW TESTAMENT. 
 
 do [tv\ Avill] reserve seven thousand who have not 
 bowed the knee to Baal." 
 
 The Septuagint is identical with the Hebrew in verse 14, but in 
 verse iS has " thou shalt leave," instead of " 1 do [or, will] reserve." 
 
 J^oju. " Lord, they have slain thy prophets, they 
 have digged down th\- altars, and 1 am left alone, and 
 they seek m\- life. ... I have left for myself seven 
 thousand men, who have not bowed the knee to Baal." 
 
 I A7Wj xix. 14, iS: "»i"»^xi 3-»n3 ijin TN"D]-nN'i ^Din Tn'nato-nN 
 
 Sc'/'/. : Kai tu Ovciaarrjpiu aov Kadel?.av, koi Toi'f tt/ otpi/Tag gov unenTeivav iv 
 pofK^ain Kat V7To7.e/,(i/xuai eyij fiovuraro^, Kai ^rjToiai ttjv i^wxyv fiov ^Mjielv avrr/v. . . . 
 nat KaTaXeiipei^ iv 'la/ja^A i'lTTu \i?.iu6ac iiv^puv, niivTa yovara u ovk uK^aaav yuvv 
 TU BuaA. 
 
 /^ofN. . Kipie, Tot'f ~po(l>))Tag aov uncKTeivav, tu OvataaTfjpiu aov KarioKaypav, 
 Kuyu inn2.ei<pdriv fiovng Kat i^rjToi:aiv ttjv ij'vxijv fwv. . . . Kari'/u-ov IfxavTu eTTTanta- 
 XiJ^ovg uvdpac, oinvtc ovk tKa/irpav yorv 7^ BotaA. 
 
 The inversion of the clauses in Romans, in verse 3 (Hebrew, 
 verse 14), is without design. The substitution of the past tense (so 
 also in the English Authorized Version, in Kings) for present or 
 future is an allowable interpretation (though not a correct translation) 
 of the Hebrew, representing God's designed act as already com- 
 pleted, and is here adopted as better suiting the application of the 
 passage to the apostle's time. The translation is, in the main, after 
 the Septuagint, but with several changes of tense and of words. 
 God's consoling word to Elijah is not merely adopted by Paul as 
 expressing the existing condition of things, but, as appears from the 
 " then, therefore," of verse 5 compared with verse 2, seems to be 
 cited as a prediction or pledge of the reservation of a chosen body 
 of Israel under the gospel. 
 
 Ttx/. — In verse 14 of Kings, Sept. KaOcl?Mv .ind Paul's KareaKarpav both 
 fairly represent Ikh. ID'^H; this variation from Sept., together with vTreMtpdr/v 
 for iT:o}J.ltifiuai, /luvoc fur jiovuTaTor, the omission of 7.a^elv avTTjv, and the
 
 ROMANS, 155 
 
 inversion of clauses, may be regarded as freedom of citafion. In verse i8, the 
 'jT^Xtym is to be taken as the preceding perfects with IFuzn: "Thou shalt go 
 and anoint Hazael and Jehu and Elisha; and those who escape Hazael and Jehu 
 shall be slain by Elisha, and I will reserve seven thousand." If the reservation 
 be conceived of as commencing in the present, we may equally well render : 
 '• I do reserve." The wording of this verse in Kom. departs so far from Sept., 
 as well as from the Heb., that it may be taken as a free translation of the Ara- 
 maic oral version : " I have left for myself," instead of Sept. " thou wilt leave 
 in Israel," and Meb. " I will leave in Israel ; " enTaKiaxtTiiovc uvdi)ar, instead of 
 iTTTil ;|;tAia(5af uvd(ju)V ; omission of iravTa yovara; tua/npav for cjk?Maav ; fcm. tij 
 Buo/l, for Sept. masc. tQ Bua2.. This fem. form of Baal seems to come, not from 
 an androgynous conception of the god (Weiss, in Meyer's Commentary), but 
 from an identification, from a monotheistic point of view, of the god with his 
 image (t) cIkuv) (Hengstenberg and others). Yet these variations may all be 
 looked on as freedoms of quotation froni memory, the form being adapted to 
 the apostle's discourse, while the essential meaning is preserved.' 
 
 Verse 8. 
 
 There follow three quotations (two of which are blended in verse 
 8) to show that those of Israel who were not chosen were hardened. 
 The two citations of this verse are from Isa. xxix. lo, and Deut. 
 xxix. 3 (4), freely after the Septuagint. 
 
 I/ed., Isa. " Yahwe has poured out on you a spirit 
 of deep sleep." Dcut. " And Yahwe has not given 
 you . . . eyes to see and ears to hear, up to this day." 
 
 Sept. " The Lord has given you to drink a spirit of 
 stupor." 
 
 Deuteronomy, in the Septuagint, as the Hebrew. 
 
 Rom. " God has given them a spirit of stupor, eyes 
 not to see, and ears not to hear, up to this very da\-." 
 
 /f<7, xxix. 10: DD'r;!."J^^ D^;'.;i IT?"\11J? H'"* ^^H' ^lh.\\ ^?r'^ 
 
 Sept. : 'Ort -keixutikiv vfxug Kvpiog Tivcvfian Karavi^ecj^ nat itafifivaei Toifc opOa^- 
 
 fioijc avrdiv. 
 
 Rom.: 'E(5uKfv avrolg 6 debg nvev/ia Karavv^eu^, u<j>0a7ifjiovi tov {i^ fi?J~civ nal 
 
 ura Toil (itj unoveiv, lug TT)g arj/iepov T)/iepai. 
 
 * See added note on p. 279.
 
 156 QUOTATIONS IN THE NEW TESTAMENT, 
 
 Z>^///. xxix. -5 : rbcS D'jTNi ni«-iS D*r;'i ninS 3S ddS nirr ;nrj<Si 
 
 5'j'//. ; Koi oy\ f(5(j«t Kvpiog 6 deog v/uv KOpdiav e'tdivai Koi ixfOaXfioig ^/jc-clv koi 
 ura uKoiciv iug T;/f iifiipa^ ravT^^. 
 
 The Septuagint "gave to drink " is interpretation of "poured out," 
 the spirit of stupor being conceived of as a drink, from the preceding 
 verse of Isaiah ; and the " has given " of Romans is a loosely equiv- 
 alent term, taken from Deuteronomy. The Greek word rendered 
 "stupor" means properly "compunction, anguish of mind," and 
 then, apparently, the stupefaction produced by this feeling. 
 
 Chapter xxix. of Isaiah begins with a denunciation of the mad 
 folly of Jerusalem, for which this punishment of spiritual sleep and 
 blindness is threatened ; and the Deuteronomy-verse similarly up- 
 braids the Israelites for their spiritual dulness in the presence of the 
 great things that Yahwe had done for them in the march through 
 the wilderness. Paul finds in these words a prediction of the indiffer- 
 ence of Israel to the gospel, as may be inferred from the preceding 
 verse : "only the chosen found what they sought [that is, salvation], 
 and the rest were hardened, as it is written, God gave them," etc. 
 
 Text. — Heb. DDT^n means everywhere "a deep sleep," namely, in Gen. 
 ii. 21, XV. 12; I Sam. xxvi. 12; Job iv. 13, xxiii. 15; Prov. xix. 15; and is ren- 
 dered in the Sept. by eKoraaic, "trance" (Gen.); Oiifiiiog, "amazement, stupor" 
 (Sam.) ; <p6(ioi, "fear," or deivdg (pofiog, " terrible fear " (Job) : and we may, there- 
 fore, here render Karuw^ig by " stupor," though in Ps. Ix. 5 it stands for Heb. 
 n^;nri, "reeling." 
 
 Vei'scs 9, 10. 
 
 From Ps. Ixix. 23, 24 (22, 23). 
 
 Heb. " Let their table before them become a trap, 
 and a snare to them at ease ; let their eyes be dark- 
 ened that they cannot see, and make their loins con- 
 tinually to shake." 
 
 Scpf. " Let their table be made before them a snare, 
 and a requital, and an occasion of stumbling; let their
 
 ROMANS. 157 
 
 eyes be darkened that they may not see, and bend 
 thou their back continually." 
 
 Rom. " Let their table be made a snare, and a trap, 
 and an occasion of stumbling, and a recompense to 
 them" (and the rest as the Septuagint). 
 
 /'y. ixix. 23, 24 : ruDiynn^-* : c'pnS D'oiStybi nsS dh-jdS DjnSty-n-^J 
 
 Sept. : ^^ TevijdriTO) r/ Tpune^a avrdiv evdiniov avTuv e/f irayida koI eig uvranodoaiv 
 Kal £ig CKuvdaTiov. ^* anonaOTjTuaav oi 6(p0a\fiol abruv tov /if) jS^Aireiv, Kal tov vCjtov 
 avTuv 6td Travrbr ai'yKarpov. 
 
 Rot/i.: ^Tevt]07/T(j r/ Tpaire^a avTuv elc izaylSa koI elg di/pav nai f/f oiiuv6a7.ov Kal 
 fi'c uvranodo/ia avroic, ^° nKOTiadtjTuaav oi updaXiioi avTuv tov fi?/ (iXineiv, Kal rdv 
 vuTov ah(jv 61.U. navrbg avvKafujjov. 
 
 The Septuagint " requital " represents a different vowel-pointing 
 of our Hebrew word, and gives an easier sense than the Masoretic 
 reading "to them at ease;" "occasion of stumbling" corresponds 
 to " snare," loose rendering ; " bend the back " is paraphrase (for 
 elegance) of " shake the loins." Romans inserts a fourth term, 
 "trap," in verse 9, perhaps a rhetorical addition, perhaps a recollec- 
 tion of Ps. XXXV. 8 (Sept. xxxiv. 9), (or possibly a duplet), inverts 
 the order of the Septuagint "requital" and "stumbling," and changes 
 the former into " recompense." 
 
 The psalm is a cry to God, out of great affliction, and in part an 
 invocation of punishment on the psalmist's personal enemies. It 
 contains no reference to any deliverer but Yahwe, has no Messianic 
 outlook ; but by a typical interpretation the writer was identified with 
 the Messiah, and his enemies regarded as the enemies of the kingdom 
 of God, as here, where Paul makes them the recreant Israel. Nei- 
 ther the style nor the historical setting suits the time of David, to 
 whom the psalm is ascribed in the title ; verse 35 (34) supposes a 
 period of national disaster which rather points to the Assyrian or the 
 Chaldean invasion. The " David " in Romans may be taken as a 
 general designation of the book of Psalms ; though it is probable 
 that the aposde, who was here occupied with something higher than 
 questions of date and authorship, regarded this psalm as the pro- 
 duction of King David.
 
 158 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Text. — Instead of Cpnc?, Sept. seems to have read TVyi^d, as in Ps. xci. 8, 
 or D"p^7iy, as in Isa. xxxiv. 8 ; and this suits the connection better. The Or/pa of 
 Kom. means properly the act of hunting, or the animal hunted or taken ; but 
 in Ps. .\xxv. S is Sept. rendering of lleb. i^ty"*, " net," as the means of taking 
 the prey, and in this sense is here employed. 
 
 Verses 26, 27. 
 
 Finally all Israel shall be saved. From Isa. lix. 20, 21, and 
 xxvii. 9. 
 
 Hcb. (lix.) " And there shall come to Zion a Goel, 
 and to those who turn from transgression [^r, rebel- 
 lion] in Jacob . . . and this is my covenant with them : 
 . . ." (xxvii.) " On this condition shall the iniquity of 
 Jacob be covered \oi\ forgiven], and this shall be all 
 the fruit of taking away his sin." 
 
 Sept. "And on Zion's account shall come the deliv- 
 erer, and shall turn away impieties from Jacob, and 
 this is the covenant from me to them : . . . for this 
 reason the transgression of Jacob shall be removed, 
 and this is his blessing when I take away his sin." 
 
 Rom. " Out of Zion shall come the deliverer, shall 
 turn awa)' impieties from Jacob, and this is the cove- 
 nant from me to them, when I take away their sins." 
 
 /f,7. lix. 20, 21 : 'JN]=« :mrT DNJ 2p;'.i3 ;*p'3 ^3'^Si Sni'j jrvS yf.2\-° 
 
 :nirT ION oniN 'n-<3 rx? 
 xxvii. 9: . . . inxon -»pn . . . 
 
 Sept. : (lix.) '° Kal r/^ei IvcKrv 2<wv 6 pvo/ievor km uTroarpixpti uae^elac iinb 
 'laKuji. *• Kol avTT) ahrolg ij Trap' l/iov diaOr'/Krj, elne Kvpiog. (xxvii.) . . . vrav 
 u<j>£hjfiai avTov tt/v uiiapriav. . . . 
 
 Rom.: **'H^ct tK Y.iuv 6 pvo/icvor, I'moaTpt^liei uaefieia^ und 'laK(l)(3. '^ Kai airri 
 avTolr Tj Trap' ifioii diaOr/KTi, urav ucpe/M/xai rur u/iaprlac avruv. 
 
 The Septuagint translates " for Zion," instead of the more natural 
 "to Zion," but without material change of sense; the rendering of 
 the next clause, " shall turn away iniquities from Jacob," rests on a 
 reading of the Hebrew that does not agree with the context so well
 
 ROMANS. 150 
 
 as the Masorctic text ; in Isa. xxvii., tiie latter part of the verse shows 
 that the expression which means hterally "in this," signifies "on this 
 condition" (namely, the removal of iilulalry), rather than "on 
 account of this, for this reason ; " " removed " is free rendering of 
 "covered." Romans, perhaps through inadvertence, possibly from 
 Fome (ireek manuscript, changes the first preposition from "on 
 account of, for the sake of," to "out of" (no additional Messianic 
 sense is gaineil by this alteration), and in cliaptcr xxvii. adopts 
 only a detached clause, changing the singular " his sin " into " their 
 sins." The citation is, with these slight exceptions, strictly after the 
 Sepluagint. 
 
 In chapter lix. the prophet declares that the iniquities of Israel 
 have separated them from God, but, on their expressing repentance, 
 promises a Goel, or redeemer, to the repentant part of the nation, 
 and adds, as Vahwe's covenant, that his s|)irit antl words shall remain 
 with them forever ; the statement in chapter xxvii. is that their in- 
 iquity shall be forgiven on the condition that they put away the 
 ashenis (pillars of the goddess .Ashera) and sun-images. The first 
 clause might be rendered : " he [Vahwc] shall come as God ; " and, 
 in any case, the Goel is Yahwe himself, as appears from verses i6, 17, 
 where Vahwe, seeing that no man came forward to deliver Israel, 
 arms himself, and prepares to take vengeance on the enemies of his 
 people, and bring salvation. The spiritual conception of these pas- 
 sages, deliverance from sin through the truth, is fiilfillcd in Christian- 
 ity, not to the literal Israel, but to all who believe ; and the apostle's 
 application of the words to Israelites as distinguished from Gentiles 
 (verses 25, 26) seems not to be in accord with his argument in 
 Rom. iv. 14, ix. 7, 8, where he says that the true Israel is not the 
 bodily seed of .Abraham, but they who lay hold of the promise by 
 faith. 
 
 Ttxt. — Instcid of our 'Z't^i'^, .Sept. ocerns to have read, less well, ZWi or 
 
 Verse 34 ; i Cor. ii. 16. 
 From Isa. xl. 13. 
 
 Hch. " W'lio has measured the spirit of \'alnvc, and 
 being his counsellor has given him information?"
 
 100 QUOTATIONS IN THE NKW TESTAMENT. 
 
 St'pL " Who has known the mind of the Lord, and 
 \\\\o has been made his counsellor, who teaches him?" 
 
 Roffi. "Who has known the mind of the Lord? or, 
 who has been made his counsellor?" 
 
 Cor. " Who has known the mind of the Lord, that 
 he should teach him ? " 
 
 /jj. xi. 13: 5i;;"nv in)-;* i^"5<^ ^^n' rm-nx J3r<-'P 
 
 tSV/A ; Tt'f lyvt) voiiv nvpiov, koI rig avrov avfifiovTiOg eyevero, 6f avftfitjiq avTov ; 
 Rom. : Tif h)'vu vmjv KV^nav ; r/ rig a'v(i^nv7.og avrov eyevero ; 
 Cor. : Tig yiip lyvu voiv Kvpiov, bg avfijiijiuaei alruv : 
 
 Instead of " measured," we might render " tried, proved, tested " 
 (as in Prov. xvi. 2, where a different form of the same verb is used), 
 or "directed" (English Authorized Version), "regulated" (Cheyne): 
 but " measure " agrees with the use of this verb in the preceding 
 verse, " measured the heaven with a span." Septuagint " known " 
 is probably intended to be the equivalent of " measure ; " " mind " is 
 also a general equivalent of " spirit," for which, however, another 
 Greek word is more commonly employed ; the insertion, " has been 
 made," perhaps represents a Hebrew word not in our text, but is 
 more probably a loose translation of the latter. Romans omits one 
 part of the Septuagint verse, and Corinthians another ; the reading 
 of Corinthians, " who [or, that he] should teach him," is found in 
 the Alexandrian and Sinaitic manuscripts of the Septuagint, but it is 
 doubtful whether this is a genuine Septuagint variation, or a conform- 
 ity to the New Testament ; if the latter is the case, we must suppose 
 that the variation is Paul's, made after an oral Aramaic version of the 
 time, or from rhetorical feeling, as giving a better turn to the expres- 
 sion. The Targum of Jonathan here j^araphrases : " Who has estab- 
 lished \_or, prepared] the spirit of holiness in the mouth of all the 
 prophets? is it not Vahwe, and the righteous, the ser\'ants of his 
 word ? he has made them know the words [<?r, matters] of his good 
 pleasure." 
 
 Verse 35. 
 
 Continuation of the thought of the preceding quotation : " Who 
 has first given to iiim, and it shall be recompensed him?" From
 
 ROMANS. IGl 
 
 Job xli. 3, of which the Hebrew reads : " Who has been beforehand 
 with me [Yahwe], that I should repay him?" The Septuagint here 
 renders incorrectly : " Who shall resist me and abide? " but the Latin 
 Vulgate has, correctly after the Hebrew, and almost identical with 
 Romans : " Who has given me before, that I should return it to him ? " 
 The apostle follows the Aramaic translation (this being, perhaps, a 
 sort of proverbial saying, of which the Aramaic form, heard in the 
 synagogue, would cling to the memory), only changing the person 
 from the first to the third, to suit the form of his discourse. 
 
 Job xli. 3 : dSb'XI 'JO'ipn 'n 
 
 Sept. : T/f uvTiciTfj(7€Tai /loi nal vno/ievec ; 
 
 Rom.: T('f npoiduKev avru Kal uvTaTrodoOf/aeTai aiirC); 
 
 Rom. xii. 
 
 The quotations are ethical precepts. 
 
 Verse 16. " Be not wise in your own conceits." 
 After such passages as Prov. xii. 15, xxvi. 12. 
 Verse 17:2 Cor. viil. 21. 
 From Prov. iii. 4. 
 
 //ed. "And thou shalt find favor and good under- 
 standing in the eyes of God and man." 
 
 Sep^., verses 3, 4. "And thou shalt find favor. And 
 devise excellent things in the sight of the Lord and of 
 men." 
 
 /^om. " Devisinor excellent thinofs in the siMit of all 
 men." 
 
 Cor. " For we devise excellent things not only in 
 the sight of the Lord, but also in the sight of men." 
 
 Sept. : Kal npovoov Ka^il tvumov Kvpiov Kat uvOpunuv. 
 
 Rom. : Upovoovjuvoi KaTuti kvijniov ■kuvtuv uvdpuiTcjv. 
 
 Cor. : Upovoovfiev /»a?.u oh fiovov evuntov KVpiov uKku Kal ivumov uvdpuKuv.
 
 162 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Freely after the Septuagint, which here misunderstands the He- 
 brew (taking l2\y as a verb). 
 
 Jcrse 19 ; Heb. x. 30. 
 From Deut. xxxii. 35. 
 
 //cd. " To me belon<:^s vengeance and requital." 
 Sc/>/. " In the day of venq-eance I will requite." 
 Rojn.. Hebrews. "To me belongs vengeance, I will 
 requite." 
 
 Dait. xxxii. 35 : dSdi Dp,3 "S 
 
 Sept. : 'El' Tifiipa tKAmt/aeug avTa-o^uau. 
 
 Rom., Heb.: 'Efiol eKdiKiiaic, lyu uv-a7To6uau. 
 
 The terms of the quotation are taken from the Septuagint ; and the 
 form of the sentence follows the Septuagint in the second half, but 
 the Hebrew in the first. It seems to be a quotation from memory, 
 in which, while the familiar Greek words are used, the construction 
 is in part taken from some current translation, probably the syna- 
 gogal .-Xramaic version ; and it may be that the identity of form 
 in Romans and Hebrews points to a proverbial saying (so Weiss in 
 Meyer), derived, of course, from current versions. The New-Testa- 
 ment rendering is, in fact, identical with that of the Targum of 
 Onkelos. The antithesis which the apostle emphasizes in Romans, 
 between vengeance by God and vengeance by man, is not found in 
 Deuteronomy, where it is merely said that God will take vengeance 
 on the enemies of his people. In Hebrews the application is, that 
 God will judge those who, having professed themselves his servants, 
 are afterwards unfaithful, and fall away. 
 
 Tixf. — The existing Ileb. manuscripts offer no variations, and the transla- 
 tion of Onkelos may be only an expansion for emphasis. Vet Sept. seems to 
 have read, oSt^K Dpj DV2, and we may conclude that dSj^N stood in some 
 Heb. manuscripts. Paul's agreement with Onkelos points to an oral Aramaic 
 translation from which both drew. 
 
 Ve?^se 20. 
 
 Against self-revenge. From Prov. xxv. 21, 22.
 
 ROMANS. 103 
 
 Iltb. " If tliiiie cncMiiy luin<j;-cr, i^nve liiin l)rcad to 
 cat. and if In- thirst, i^'wi' Him water to drink ; for 
 [thusj thou shalt lay coals of fire on his head, and 
 Yahwc will recompense thee." 
 
 Sc/>/. (almost literally after Heb.). " If . . . feed 
 him , . . give him to drink; for, by so doing, thou 
 shalt heap "... 
 
 y^o?n. Identical with Sept. 
 
 The sense is, that kindness to an enemy will overwhelm him with 
 shame and repentance. 
 
 ^ - , - -TV 
 
 S^/>f., /\om. : " 'Euv neiva 6 exOpor aov, ijiu/ii.^e avrdv, euv <5tV?> "■or^^e ai-uv. 
 ** Toi'TO yup TTOiCiV uvOpanai; zvpdg aupevaeig tm rr/v Ke(paA7/V avroi; 
 
 Rom. xiv. 1 1 : IsA. xlv. 23. 
 
 //i'/f. " B)- nnself I swear . . . that to me every 
 knee shall bow, every tongue shall swear." 
 
 The Vatican Septuagint as the Htbrew, except the last clause, 
 " shall swear by God." 
 
 jRivn. "As I live, says the Lord, to me ever)- knee 
 shall bow, and everv tonofue shall confess to God." 
 
 With the last clause, which is not found in the Hebrew, the Vati- 
 can Septuagint, or the .Aramaic (Targum or Peshitto), agrees the 
 Alexandrian Septuagint, which, however, is open to the suspicion of 
 having been conformed to the New Testament (as in the Old 
 Testament it has been conformed to the Hebrew). 
 
 A<7. xlv. 23: -h3 i'-)Dn 'h-'D 2yd] nS -i3t r\p-\y -so kv; "p;"3c*3 '3 
 
 Sf/<f. : Kaf (unvTov fijivvu, li /li) i^e^tvaerat r\ rov OTofiarur ftnv t^ixfuoGr'fj), oi 
 Xnyot fiov oi'K u~onTpa<p!iaorTai, 6ri f//oi Ku/itj'ei ■ituv yovv, koi 6/uit(u Tziiaa y?M.aaa 
 rdv 0(6v.
 
 1G4 QUOTATIONS IX THE NEW TESTAMENT. 
 
 Horn.: Tm) i)u, TJyti Kvpiog, on efioi Kufixpci ndv yuw Koi TvHaa yluaaa i^ofioTio- 
 
 The " confess " of the apostle, a loose synonyme of " swear," may 
 be taken from the oral Aramaic rendering. The "as I live" is a 
 common prophetic e.xpression, literally, "by my life [I swear]," here 
 substituted for " by myself I swear," as a more seemly formula. The 
 " by God " of the Septuagint (Romans, " to God ") is free hermeneu- 
 tical addition, common in the Septuagint and Targums. 
 
 In Isaiah, God announces that all nations shall abandon their idols, 
 and worship the God of Israel, bend the knee to him in token of 
 allegiance, swear by him as their God. The apostle, laying the stress 
 on the term " confess " (which, however, is not properly in the 
 Hebrew), finds here a prediction ("for it is written") of the last 
 judgment : we must not judge our brethren, says he, seeing we shall 
 all be judged by God. The context thus favors the rendering " con- 
 fess " in Romans, and not " give thanks or praise." 
 
 Tl'Jrt. — The Pnel oi Dip, used in the Targum of Jonathan as the rendering 
 of Ileb. >3tyJ, "swear," may also mean "confirm, vouch, declare a thing to be 
 so," whence may have come Paul's "confess." 
 
 Rom. XV. 
 
 The quotations refer to Christ's suffering, and the announcement 
 of the gospel to the Gentiles. 
 
 Vcj'SC 3. 
 
 From Ps. Ixix. 10 (9). 
 
 Neb. (with which agree Sept. and Rom.). " The 
 reproaches of those who reproached thcc have fallen 
 upon me." 
 
 /v. ixix. 10: 'S;; 63J ^'siin nii3">n 
 
 Se/>(., Rom. : Oi bvudirtfiol tup 6v£i6i^6vtuv ai kTretrEoav in' e/ie. 
 
 The psalmist describes the sufferings he endures from the enemies 
 of the God of Israel, or of his faithful worship ; the apostle refers
 
 KOMANS. IGo 
 
 the utterance to the Messiah, and cites the unmerited sufferings of 
 Christ as a motive for our bearing the burdens of others. 
 
 Perse 9. 
 
 From Ps. xviii. 53 (49) (2 Sam. xxii. 50). 
 
 //cd. "Therefore 1 will praise [or, acknowlecli^^e ] 
 thee among the nations, O Yahwe, and to thy name 
 I will sinor." 
 
 So the Septuagint and Romans, with omission of the vocative ; 
 but in Second Samuel the Septuagint has " in thy name," by a mis- 
 reading of the te.vt (3 for S). 
 
 yv. xviii. 50: n-ipjs l?i^7' i^l^' O'^-i^ •p.i'< J2-S>i 
 
 Si'/it. : Am Toi'To c^oiio^.n-^-ifnoftai aoi kv eOveai, Kvpie, Kal rCi ovofiari aov ipaTM. 
 
 Kom. : £iiu tovto i^ouo^^oy^aofiai aoi h cOveai kuI t^ uvojxari aov rlia?iU. 
 
 The p.salmist's declaration of his purpose to praise the power and 
 goodness of his God among the other nations is appHed by the 
 apostle Messianically. 
 
 I'erse 10. 
 
 The same thought, from Deut. xxxii. 43, after Septuagint : " Re- 
 joice, O nations, with his people." 
 
 z^i-i/A xx.\ii. 43: n;' D'u >y:^J^ 
 
 Sept., A\>m. : Evipi)uvOijT£ lOvt] (utu tov hiou avTov. 
 
 The rendering of the Hebrew is doubtful. The most natural 
 translation of the words as they stand, " O ye nations, make his 
 people to rejoice," does not suit the conneciion, nor does the trans- 
 lation of the Septuagint, which is, besides, difficult if not impossible, 
 with our Hel)rew text. The preceding context describes the ven- 
 geance of Yahwe on Israel's enemies : " I lift my hand to heaven, 
 and say, .As I live forever, if I whet the lightning of my sword, and 
 my hand lays hold on judgment, I will render vengeance on my 
 adversaries, and repay those that hate me ; I will make my arrows 
 dnmk with blood, ami my sword shall feed on flesh, with the blood
 
 1G6 QUOTATIONS I.\ THE NEAV TESTAMENT. 
 
 of the slain and the captive, from the head of the leaders of the 
 enemy." Then follows our passage : " Rejoice ... for he will 
 avenge the blood of his ser\'ants, and will render vengeance to his 
 adversaries, and will be merciful to his hind, his people." From 
 the connection we should here expect a sentiment unfriendly to the 
 " nations," to whom the song is hostile throughout ; and a compari- 
 son with Jer. xxxi. 7 (which resembles this verse in tone and lan- 
 guage) would suggest some such translation as, " rejoice among the 
 nations for his people " (by a slight change of the text), Israel being 
 supposed to be in exile, as in verse 26 of our chapter, but with 
 prospect of deliverance. In any case, the thought expressed is 
 the triumph of Israel over its enemies, and not the extension of the 
 knowledge of the God of Israel among the nations of the earth. 
 
 Tcx/. — The Sept. seems to have read, n;'-n»< D'U imn, and to have 
 rendered PX "with; " or it read, by doubling, I'SJ,' D>', "with his people." The 
 pointing lOJ', "with him," gives no good sense. The insertion of 2 before D'U 
 and 7 before lOJ^ would give the translation above suggested, which, however, 
 would be somewhat unnatural in the connection. The Vulgate rendering, 
 "laudate gentes populum cius," is also here unsuitable and incorrect. 
 
 Vej'se II. 
 
 Continuation of the above. From Ps. cxvii. i, after the Septua- 
 gint, with one inversion and one change of person, both unimportant. 
 
 //cd. " Praise Yahwe, all ye nations, celebrate him. 
 all ye peoples." 
 
 So the Septuagint and Romans : " Praise, all ye nations, the Lord, 
 and let all the peoples praise him." The change of order : " Praise, 
 all ye nations, the Lord," seems to be a rhetorical variation, to gain 
 variety in the two clauses. The Alexandrian Septuagint and the 
 Sinaitic agree with the New Testament, but there is no reason for 
 supposing that they give the genuine Septuagint text. 
 
 Ps. cwii. I : D'?Nn-S3 in^n2t;? D'1J-S3 mn'-riK iSSn 
 
 Se/>f. : Alvelre rf>v Kvpiov iruvTa rd, tdvrj, inaiviaare ainhv nuvrec 01 "kaoi. 
 
 Kont. : AlvuTC -dvra tu IUvtj rbv niptov, kuI E::acveauTuaav abrbv TtuvTcr 01 kaoi.
 
 ROMANS. 1< 
 
 ) I 
 
 The psalmist calls on the nations to praise Yahwe for his mercy 
 to Israel ; this is taken by the apostle to signify or involve the an- 
 nouncement of the gospel to the Geiniles. 
 
 ll-rsd 12. 
 
 The same. From Isa. xi. lo, after the Septuagint, with omission 
 of several words as unnecessary. 
 
 //c'd. "■ And it shall come to pass in that clay, the 
 root of Jesse who stands as an ensign of the peoples, 
 to him shall the nations resort." 
 
 Sept. " And there shall be in that tlay the root of 
 Jesse, and he who arises to rule over the nations — 
 on him shall the nations hope." 
 
 Ro)u. "There shall be the root of Jesse," etc. (as 
 the Septua^^int). 
 
 //■;. xi. lo: D*i: vSn D"3r DjS TDl* IK^K 'E?' V^)^ NIHn DI'S H'HI 
 
 Sc/'t. : Kal earai iv ry ^/wyip tKtii'j) fi (il^^a tov 'Uaoal koI 6 uviarujievog upxeiv 
 itivC/v, ire' avTu idvti e/.-wvat. 
 
 Kotii. : 'Egtol 7/ fti^a tov 'leaaal kqi 6 uvian'tfievog upxeiv idvuv, in' ainu edvi] 
 eXTiiovmv. 
 
 The reference in Isaiah is to the delivering Davidic king, a tem- 
 poral sovereign, who should rule in Jerusalem in righteousness, — a 
 conception which was fulfilled, as to its spiritual content, in Jesus of 
 Nazareth, and so the passage is applied by the apostle. The " root 
 of Jesse " is to be understood, after verse i, as a sprout from the root 
 of the Davidic family, a descendant of David ; the expression con- 
 tains no allusion to meanness of origin, but merely states that the 
 coming king, the victorious head of Israel, who shall enjoy the hom- 
 age of the nations, shall be of the stock of David. The Septuagint 
 "arises to rule" is paraphrase of "stands as ensign." the ensign or 
 banner determining the movements of the army ; and " hope " is also 
 apparently a free rendering, instead of " seek, resort to."
 
 168 QUOTATIONS IN THE NEW TESTAMENT, 
 
 Vcf'SC 2 1. 
 
 From Isa. lii. 15, after the Septuagint (with change in order of 
 words), which is here not correct. 
 
 //cd. " What had not been told them they shall see, 
 and what they had not heard they shall understand." 
 
 Se/>^., Rom. " They shall see to whom no tidings of 
 him came, and they who have not heard shall under- 
 stand." 
 
 />-(7. lii. 15: ij:nnn u'?^'"*^^ '^V.'^X '»<"; ^Th, "»3?-nS '\-m '3 
 
 Sept. : 'Oti 01^' ovk uvj)yyi'kri ■nept airoi o^ovrai, kqi 01 ovk onijKoaaL avvijaovai. 
 Roni. : 'OijJovTac olr ovk uvTjyyi?.?] nepl avrov kuI 01 ovk uhTjuCaaiv avvijaovciv. 
 
 The Septuagint takes the relative pronoun as masculine subject 
 of the verbs "see " and " understand," instead of neuter object ; but 
 the general sense is not thereby affected. 
 
 The passage describes the fame which the servant of Yahwe, the 
 righteous Israel, should attain, — that is, the extension of the knowl- 
 edge of Israel's God among the nations; and the apostle cites it (in 
 the Messianic sense) as the ground or justification of his plan of 
 preaching the gospel in places where it had not been heard. The 
 " to him " of the Septuagint comes from a misreading of the Hebrew 
 text. 
 
 Text. — For DH?, Sept. read V7>*. The change in the order of words in 
 Kom. (putting uijiovrai first) is perhaps for the sake of simplicity and directness 
 of construction.
 
 FIllST CORINTHIANS. 169 
 
 FIRST CORINTHIANS. 
 
 I COK. i. 
 
 Veysc 19. 
 
 From Isa. xxix. 14, after the Septuagint, with change of one 
 word. 
 
 I/c'd. " The wisdom of its [Jiidah's] wise men shall 
 perish, and the sagacity of its sagacious men shall hide 
 itself." 
 
 Sr/j/. " I will destroy the wisdom of the w^ise, and 
 hide the sagacity of the sagacious." 
 
 Corinthians has " reject," instead of " hide," as a stronger expres- 
 sion. The change of construction in the Septuagint seems to rest 
 partly on difference of the Hebrew text {" destroy," instead of " per- 
 ish "), and the second verb is then conformed to this, 
 
 /f<j. xxix. 14: ■'nnpn vpj ny^y vodh n-pon nn^x] 
 
 Sc'/'/. : Kal uTToXu r^v ao^iav tuv ao<f(')V, Koi t^v avveaiv tuv avveT(Jv Kpi'ipu. 
 Cor. : 'Ano?.u Ti/v ao<piav tuv atxpuv, koi t^v avveatv tuv ovvctuv iiOcriiau. 
 
 The deahng of God with the unholy wisdom of Judah at this 
 particular time is erected by the apostle into a general principle of 
 the divine action, but with special reference to methods of salvation 
 originated by man. 
 
 Tixt. — Sept. may have read HTJ'lK, instead of m3J<, and perhaps also 
 
 TnDX, instead of innDn.
 
 170 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Verse 3 1 ; 2 Cor. x. 1 7. 
 
 From Jer. ix. 22, 23 (23, 24), abridged after the Septuagint 
 (verses 23, 24). 
 
 Hcb. "Thus says Yahwe, Let nui the wise man 
 glory in his wisdom, and let not the mighty man glory 
 in his might, let not the rich man glory in his riches, 
 but in this let him that glories glory, in understanding 
 and knowing me, that I am Yahwe, who executes 
 mercy, judgment, and justice in the earth." 
 
 So the Septuagint. 
 
 Cor. " Let him that glories glory in the Lord." 
 yer. ix. 22, 23 : ^'2nn'3n 1^,r^^\\ r\x?3 
 
 Se/>t. : 'Ev tovtu KavxuoOu 6 Kavxuuefo^. 
 Cor. : 'O KOXxCiyitvoc iv Kvpl(f) Kavx^oOu. 
 
 The prophet's exhortation to the men of his day (not long before 
 the Chaldean attack) was to find the ground of their self-gratulation 
 in the fact that they knew the Lord to be a God of mercy and 
 justice, who would punish, yet spare his people : this is used by 
 the apostle, with a slight modification of form, but retention of the 
 essential meaning, in illustration of his preceding argument, that we 
 are to look for salvation, not to schemes of man's devising, but to 
 Christ Jesus, who is foolishness to the wise of the world, but is made 
 by God wisdom and redemption. 
 
 Tt'xf. — ]'«f)hl {/4 Tlulw Citdtc, or\ this passage) su])poses that the Aramaic 
 version, reading mn'3, instead of HKl^, rendered, "in Yahwe [the Lord] let 
 him that glories glory;" and that this clause gives Paul's quotation. But this 
 change of text does not accord with the context: the "in this" is necessary, 
 and an abridgment of a long passage is not unusual in the New Testament. 
 
 I COK. ii., iii. 
 
 Further discussion of the wisdom of God as opposed to the 
 wisdom of men.
 
 FIRST COIIINTIIIANS. 171 
 
 Chapter ii. 9. 
 From Isa. Ixiv. 3 (4). 
 
 Ilcb. " I'Vom of old men have not heard, not per- 
 ceived with the ear, eye has not seen a God beside 
 thee, who does [gloriousl)- ) for him who waits on him." 
 
 Sept. (verse 4). " From of old we have not heard, 
 nor ha\e our eyes seen a God beside thee, and thy 
 works which thou wilt do for those who wait for 
 mere)-." 
 
 Cor. " Things which eye has not seen and ear has 
 not heard, and which have not entered into heart of 
 man. whatever things God has prepared for those who 
 love him." 
 
 The Septuagint seems to give a free translation of our present 
 Hebrew text : the " we " is indefinite subject, like " men " (not 
 expressed in the Hebrew); the second "heard" (perceived with the 
 ear) is omitted as an unnecessary repetition ; " thy works " is inserted 
 as necessary complement to " wilt do " (the Hebrew has simply 
 "does, or, will do"); "mercy" also may be inserted as natural 
 complement of " wait for ; " and the second person, " thou wilt," 
 may be conformity to "beside thee." The Hebrew text of the 
 Septuagint may, however, have differed from ours. Paul gives a free 
 expanded rendering after the Septuagint, taking only the general idea 
 from the Old-Testament passage. The clauses relating to seeing and 
 hearing are given nearly as the Septuagint, and the next, "which 
 have not entered into the heart of man," is added for emphasis; 
 Septuagint, " the works which tliou will do," becomes " whatever 
 things (lod has prepared ; " instead of " those who wait for mercy," 
 Paul takes the more general (vaguely equivalent) expression, "those 
 who love him," as more suitable in tone to the gospel. 
 
 The prophet, picturing the desolations of the exile, wishes that 
 God would intervene on his people's behalf, and refers to the great 
 things of which he is capable (probably with allusion to the preced- 
 ing history of Israel) for those who wait trustfully for his help. Such
 
 172 QUOTATIONS IN THE NEW TESTAMENT. 
 
 great things God has prepared, says the apostle, in the mystery, for- 
 merly hidden but now revealed, of salvation in Christ, which is the 
 wisdom of God, unsuspected by the wise men of the world, made 
 known to the believer by the Spirit. This he finds expressed in the 
 words of the prophet, and he freely alters the original to suit his 
 argument. 
 
 CJiaptcr iii. 19. 
 
 From Job v. 13, "He who takes the wise in their craftiness." 
 So Corinthians. The Septuagint has : " in [their] prudence " {or, 
 wisdom ) . 
 
 job\.\y. D-D";;'3 D'ojn ni'? 
 
 Sept. : 'O KaTa}Mfi;3tivuv acxpov^ ev n) (^povijaiL. 
 
 Cor. : 'O dpaaaoficvog rovg ao<j>ovg iv Tij navovpyia aiirCiv. 
 
 Paul cites probably (since the body of his quotations does not 
 show a reference to the Hebrew) from an Aramaic version, which" 
 was nearer the Hebrew than is our Septuagint text ; not, however, 
 because it was a more accurate rendering (for he often follows an 
 incorrect translation of the Septuagint), but probably because this 
 proverbial expression was familiar to him in its Aramaic form. 
 
 Chapter iii. 20. 
 
 From Ps. xciv. 11, after the Septuagint. 
 
 Heb. " Yahwe knows the thoughts of man that they 
 are vanity." 
 
 Sept. " That they are vain." 
 
 Cor. " The Lord knows the thoughts of the wise 
 that they are vain." 
 
 Ps. xciv. 1 1 : Snn rran-o d"|« not^np ;n" rwrv 
 
 Sept. : Kipior ytvuaKei Toi<r dia/.nyafiovr tuv uj'OpuTuv on c!ai fiuraiot. 
 Cor. : Kvpioc yiViliOKei rovr 6ui/joyiafwvg tC)V oo^l'V on eiatv (jutoioi. 
 
 This alteration, from " man " to " the wise," is either an inadver- 
 tence (result of quoting from memory), or, more probably, an inten-
 
 rillST COUINTIIIAXS. 173 
 
 tional change to suit the argument (ihc genus " man " inckuhng 
 tlie species " wise "). The change may have been suggested by the 
 context of the psalm, where the " brutisli " and " fouls " might be 
 understood of men wise in their own conceits ; or the. ajjostle may 
 simply have chosen to state clearly the antithesis of wisdom and 
 vanity, which is involved in the psalm-word, for by " man " the 
 psalmist means the " worldly-wise, self-sufficient, ungodly man," and 
 this is precisely what Paul means. The explanation that the " wise " 
 comes from a current Aramaic text, which read " Edom," instead of 
 " man," " Edom " being then interpreted to mean " wise " (from the 
 well known wisdom of the Edomites), seems far-fetched. Both this 
 and the preceding quotation are introduced by the formula, " It is 
 written." 
 
 Text. — tDHN, instead of 0"]^, is quite possible, but hardly probable. 
 
 I Cor. v.-x. 
 Practical exhortations. 
 
 Chapter V. 13. 
 
 Excision of an immoral person from the church. The form of 
 the expression, "put away the wicked man from among yourselves," 
 is adopted from the Septuagint, Josh. vii. 13 (story of Achan), "if 
 you do not put away the accursed thing from among yourselves." 
 The Septuagint gives the Hebrew exactly. 
 
 josh.\-\\.iy. 053";p"p D^nn D5"('?n-n;; 
 
 Sept. : *E(jr ai' t^dp^re rd uviiOefta l^ i-fiuv. 
 Cor. : 'Eiupare rdv TTovtjpdv e^ ifiCiv airuv. 
 
 Chapter ix. 9 ; i Tim. v. 18. 
 From Dcut. xxv. 4. after the Septuagint. 
 
 Hcb. " Thou shah not muzzle an ox while he Is 
 til re shin Of." 
 
 O
 
 174 QUOTATIONS IN THE NKW TESTAMENT. 
 
 So the Septuagint, Corinthians, and Timothy ; the last changing 
 the order of the Greek words. 
 
 Dent. xxv. 4 : "Jty")3 •^li:' DOPn-NS 
 Sept., Cor. : Ov (fifuJaeii i3ovv ciP.o<I/vra. 
 TV'w. ; Boi'v u?.ouvra ov (ptfiuaei^. 
 
 The passage is cited to show that the Christian minister is entitled 
 to pecuniary support from his brethren, and in Corinthians Paul adds 
 that the command was originally given, not for the sake of the ox, 
 but '• altogether for our sake : " he means, perhaps, that the lesser 
 reason is insignificant alongside of the greater ; certainly the Deuter- 
 onomic law was given in the interests of the laboring beast and his 
 owner. 
 
 Ttw/. — Westcott and Hort have (ptfiuaeig, as Sept., with K A B^ etc. ; 
 Tischcndorf reads KTifiuaeig, "muzzle," with B* D* F G, etc. If Paul used the 
 latter term, it must be supposed that he translated this familiar saying from 
 the Aramaic, instead of taking it from Sept. 
 
 Chapter x. 7. 
 
 From Exod. xxxii. 6, after the Septuagint, which renders the 
 Hebrew with exactness : " The people sat down to eat and drink, 
 and rose up to play." The idolatry of the Israelites held up as a 
 warning to the Corinthian Christians. 
 
 Chapter x. 20. 
 
 The expression used of the Gentiles, " they sacrifice to demons, 
 and not to God," is taken from the Septuagint, Deut. xxxii. 17, with 
 change of tense from past to present. The Hebrew reads : " they 
 [Israel] sacrificed to demons, not-god ; " the " demon " being any 
 supernatural being, here equivalent to " false god." 
 
 /)<•;//. xxxii. 17: riSx x'? D"nr;^'7 imr 
 
 Sept. : 'Efivaai' daifiovioic Kal ov Oru. 
 
 Cor. : 'On u Oiovmv, (^ninovinu; nal oh Oeu dvovaiv. 
 
 Text. — Hcb. If seems to have meant originally a supernatural being, infe- 
 rior to the gods proper; in Assyrian it is the name of the bull-deities that 
 guarded the entrances to temples and palaces. Among the Israelites, after they 
 reached monotheism, it naturally came to signify all gods but the God of Israel.
 
 FIRST CORINIIIIANS. 17o 
 
 Chapter X. 22. 
 
 From the same passage, Deut. xxxii. 21, Septuagint, comes the 
 expression, " we provoke the Lord to jealousy." 
 
 Chapter X. 26. 
 
 From Ts. xxiv. i, after the Septuagint, which is identical with the 
 Hebrew : " The earth is the Lord's and the fulness thereof." Cited 
 to show that it is lawful to eat all things. 
 
 I CoR. xiv. 21 : ISA. xxviii. il, I2. 
 
 Hcb. " With stammerings of lip, and with another 
 tongue will he speak to this people ; because he said 
 to them. This is the rest, give ye rest to the wear)', 
 and this is the repose — but they would not hear." 
 
 Sept. " By reason of contemptuous words of lips, 
 by means of another \or, a strange] tongue, because 
 they will speak to this people, saying. This is the rest 
 to him who is hungry, and this is the ruin, and they 
 would not hear." 
 
 Cor. " By people of strange tongues, and by the 
 lips of strangers will I speak to this people, and not 
 even thus will they hear me, says the Lord." 
 
 ha. xxviii. II, 12: nin D;'n-St< -lar nnnx ]iu;';';i r\i)VJ -jj'S^ "2" 
 
 Stpt.: " Ai(i ^avh.a^ihv x^'^i^v, iiii yAclair^f irepar. on ?,a?.i/aovai rCt 7xult tovtu 
 ..." Kal ovK TjOi'kijnav ukovciv. 
 
 Cor.: 'Ort tv eT£(>o-)?juaaot^ koI Iv jfaAfCTtv iripuv ?.a/.i/a(j rC) ?.ay TovTy, koI ovi" 
 ovTu>c tlaaKoiioovrai /tov. 
 
 It is clear that Paul here follows not the Septuagint, but an .Ara- 
 maic version. But how far the deviations from the Hebrew are due 
 to this version, and how far to the apostle himself, it is difficult to
 
 170 QUOTATIONS IN THE NEW TESTAMENT. 
 
 determine. Tlie Septuagint takes the word for " stammering, barbar- 
 ous or foreign utterance," in the sense of *' depreciation, scornful 
 utterance," which it puts into the mouth of the IsraeHtish rulers (see 
 verses 7, S), making the verb plural, " they will speak," and transpos- 
 ing the "because" ("^tyN); it then omits "give ye rest" (by homoi- 
 otcleuton, or from similarity of forms), and writes "hungry" for 
 "weaiy" (slight difference of text), and finally renders by the 
 possible but here improbable "ruin," instead of "rest, repose." It 
 thus makes the passage nearly unintelligible. 'Ihe later Aramaic 
 version also (Targum of Jonathan) has no clear notion of the mean- 
 ing. It renders : " For, with change of speech and with a tongue 
 of scorn this people mocked in the presence of the prophets who 
 prophesied to them ; for the prophets said to them. This is the sanc- 
 tuary, worship in it, and this is the possession of the house of rest — 
 and they would not receive instruction." The earlier (oral) Ara- 
 maic version was more literal, but mav have failed to catch the 
 prophet's meaning ; Isaiah's somewhat obscure discourse here re- 
 quires a careful study that the early translators and paraphrasts seem 
 rarely to have given. In the verbal translation, indeed, Corinthians 
 here departs very slightly from the Hebrew. The prophet's order of 
 " lip " and " tongue " is inverted ; and instead of " stammerings 
 of lip" (which the connection rather favors), we have "stammerers 
 of tongue, people speaking a strange tongue," which, however, 
 amounts to the same thing ; the change from third person, " he will 
 speak," to first person, and the emphatic, " not even thus," may be 
 the allowable freedom of the apostle. But by the omission of the 
 central part of the passage, a turn is given it not found in the origi- 
 nal. The Hebrew has : " God will speak to this people by a foreign 
 tongue, because he said to them, This [trust in him] is the rest, and 
 they would not hear : " their failure to hear tlnis refers to God's 
 previous exhortations, while in Corinthians it is made to refer to 
 the speaking in strange tongues (glossolaly). The omission of the 
 central part comes from the apostle, and not from the Aramaic 
 version. 
 
 The prophet, denouncing the blindness and debauchery of the 
 people of Jerusalem (in the time of the Assyrian invasions), where 
 "priest and pro])het reeled with strong drink" (verse 7), describes 
 a meeting with a ])arty of these drunkards. " For whom do you take
 
 FIRST COUINTIIIANS. 177 
 
 US?" say they, "for chiklrcn? witli )our perpetual 'command on 
 commantl, command on conunand, rule on rule, rule on rule, a little 
 here, a little there,' " — and here the language imitates the drunken 
 babble of the mockers. 'I'hen the prophet turns fiercely on them 
 witii the threat that Clotl will speak to them with another sort of 
 babbling, namely, the language of a foreign nation (to the ancients 
 a foreign language was a babbling), because he had pointed out to 
 them their true rest, and they woulil not hear. For their disobedi- 
 ence and wickedness, he would bring the Assyrians on them. 
 
 The apostle gives the verbal sense of the Hebrew, with general 
 correctness in his translation, but explains (allcgorically or typically) 
 the " strange tongues " as the glossolaly, or speaking in foreign lan- 
 guages, which was practised in religious meetings at Corinth, and 
 gave rise to no little confusion. In the prophetic passage he finds a 
 proof of the inferiority of glossolaly to prophecy ; for God spoke in 
 these strange tongues to an unbelieving people (" they will not 
 hear"), while prophecy is addressed to those who believe. There 
 seems to be nothing but the merest verbal resemblance between the 
 " tongues " of the prophet and the " tongues " of the Corinthian 
 Christians : the first is a foreign nation brought in to punish dis- 
 obedient Israel (and there is no indication in Isaiah of any further 
 reference); the second is a religious exercise, possibly not always 
 edifying, yet undertaken in a devout spirit. "The law" from which 
 the quotation is made stands here for the whole Old Testament. 
 
 Text. — riDty "J;'7 = "stammerings of lip," and not "stammerers," which 
 the parallelism docs not favor. 
 
 I Cor. XV. 
 
 Verse 27 (and 25). 
 See on Heb. ii. 6-8. 
 
 Verse 32. 
 
 From Isa. xxii. 13, after the Scptuagint. 
 
 Heb. " Eat and think, for to-inorrov.- \\q shall die."
 
 178 QUOTATIONS IN THE NEM' TESTAMENT. 
 
 Scpf., Cor. " Let us eat and drink, for to-morrow 
 we die. 
 
 /frt. xxii. 13: nnj -^n-p '3 inc^i Son 
 
 Sirpt.f Cor.: ^uyufiev Kal iriufiev, aiptov )up inroSvi/aKOfia'. 
 
 Quoted by the prophet as the desperate exclamation of the people 
 of Jerusalem, during the siege of the city by the Assyrians (probably 
 Sargon), when God called on them to weep, but they, having no 
 hope for the future, resolved to make the most of the present. 
 Cited by Paul as what it would be natural for liini and others to say 
 if there were no hope of a future life (or, what is the same thing to 
 him, the resurrection of the dead), 
 
 f^erse 45 (and 47). 
 
 From Gen. ii. 7, after the Septuagint, which gives the Hebrew 
 accurately: "Man became a living soul" {psyclu). Paul, expand- 
 ing the expression, writes: "The first man Adam became a living 
 soul," and adds, as an antithesis to be inferred from the general Old- 
 Testament teaching : " The last Adam [the Messiah] a life-giving 
 spirit " { pile u ma). 
 
 Gill. ii. 7 : rvr\ vD:h mxn 'H'i 
 
 S^/>t. : Kai kyevero 6 uvdpunog elg ijJvxTfv Qjaav. 
 
 Cor. : '^yivzTO b npiJTog uvOpuirog 'Adu/i eig ypvx^ C^aav. 
 
 This antithesis between psyche andpNet/ma, soul and spirit (Heb. 
 nefcsh and ruach), is not found in the Hebrew Scriptures; but 
 various passages, held by the aposUe to be Messianic (as Isa. xi., 
 xlii. 1-4, xlix. 1-6), speak of the bringing of righteousness, light, 
 and life to the people of God, so that Paul could naturally append 
 this second clause as if it were a part of his quotation from the 
 Scripture. The designation of the Messiah as " the last Adam," that 
 is, the head of the last age of the world (belonging possibly to the 
 Jewish thought of the time), is adopted by the apostle as a fitting 
 expression of the position and function of the Christ (compare 
 Rom. V. 12-21). The Genesis-passage declares no more than that 
 man, having been a bit of lifeless clay, was by the breath of God
 
 FIRST COUINTHIANS. 179 
 
 transformed into a living l)cing : Paul attaches to this statement the 
 iloctrinc that the present body was made by God to serve the pur- 
 poses of tlie psyche, or animal-intellectual nature ; while the raised 
 body, like that of Christ, will be pneumatical or spiritual, in that it 
 will be a fit organ of the ///r//;//<7, the higher spiritual nature by which 
 we come to apprehend God and live in communion with him. 
 
 Verse 54. 
 
 From Isa. xxv. 8. 
 
 Hcb. " He shall swallow up death forever." 
 
 Sept. " Death has prevailed and. swallowed mt.-n up." 
 
 Cor. " Death has been swallowed up unto victory." 
 
 /f<j. XXV. 8: mjS nnn ;*S3 
 
 Sc/'f. : Karenuv 6 dhvaro^ laxvoac. 
 Cor. : KareTToOri 6 duvarot; el^ vIko^. 
 
 The quotation gives the sense of the Hebrew, with the substitu- 
 tion of "unto victory" for "forever; " the Hebrew expression is so 
 rendered by the Septuagint in 2 Sam. ii. 26, Job xxxvi. 7, Jer. iii. 5, 
 and by Aquila and Theodotion in our passage. Here, as elsewhere, 
 the apostle, while adopting the Greek terms of the Septuagint (here 
 the word for "swallow up"), gives a sense which agrees rather 
 with the Hebrew than with our present Septuagint text : this fact 
 (supposing our Old-Testament Greek text to be genuine) may be best 
 explained by the supposition, that while he was accustomed to use 
 the Greek version, and his memory was stored with its expressions, 
 he in certain cases followed familiar Aramaic translations, which he 
 would hear in the Palestinian synagogues or the talmudical schools, 
 or certain modifications of Old-Testament passages which, as possibly 
 here, had become proverbial. The Aramaic version here. ]>erhaps, 
 took the verb as passive, and " death " as the subject. 
 
 The twenty-fifth chapter of Isaiah is a psalm of praise to the God 
 of Israel, in anticipation of the rest and prosperity which he is to 
 bestow on his people, among his blessings being the annihilation 
 of death, which is hardly to be understood of the cessation of 
 physical death (compare Ixv. 20, where death is regarded as the lot
 
 180 QL'OTATIONS IN THE NEAV TESTAMENT, 
 
 of the restored nation), but rather signifies the removal of the pain 
 and regret that it has hitherto invoh-ed (see xxxviii. 10-19). i'l 
 accordance with which is added : " the Lord shall wipe away tears 
 from off all faces ; " it is possible, however, that the prophet, looking 
 on bodily death as a specific result of God's anger against sin (Gen. 
 ii. 17 ; Ps. Iv. 24 [23]), looks also to its abolition as a part of the 
 perfect happiness of the coming time. There is no question here 
 of any death but the physical. But the prophetic vision of perfect 
 life is fulfilled in the clearer teaching of Christ ; it is in the consum- 
 mation of the future life, says the aposde, that this word of Isaiah 
 shall truly come to pass. 
 
 Text. — Heb. nifj 7 means " forever ; " but as the stem nV3 signifies " to be 
 prominent, stand at the head," and the noun is used in the sense of "glorv, 
 renown, vigor," Sept. could thence easily pass to the idea of prevailing strength 
 (/(T\i'ffar), or I'i/cof, " victory." The Peshitto renders : " to victory forever," 
 after both Sept. and Heb., a duplet. Aquila: KaraTzovTiaei rbv Ouvaiov d^ vImc, 
 " he will overwhelm [drown] death unto victory." Symmachus : KaraTToOi/iai 
 nodjcei rbv duvarov eiq teTm^, "he will cause death to be swallowed up to the 
 end." Theodotion : KCTcnoih] 6 Ouvarog dg viKog, as N. T. {so in the Hexajila, 
 but, according to the Hexaplar Syriac, he read Karemtv). It was probably the 
 authority of the Sept. that determined the rendering eig vcKog. 
 
 Verse 55. 
 
 From Hos. xiii. 14, after the Septuagint with several changes. 
 
 Heb. " Where are thy plagues, O death ? where thy 
 pestilence, O Sheol ? " 
 
 Sept. " Where is thy penalty, O death ? where thy 
 sting, O Hades ? " 
 
 Co7'. "Where, O death, is thy victory? where, O 
 death, thy sting?" 
 
 //<7j. xiii. 14: SiWC' ^3Up 'HN nn -y-^.^l 'HK 
 Sept. : T\ov i] 6'.kt] am, O'lvart ; i:ov rb hivrpov oov, ofirj ; 
 Cor. : riot) aov Ouvare rd vIkoc ; nov aov Ouvare rd xevrpov ; 
 
 Sept. " penalty " and " sting " may be taken as free renderings for 
 "plague" and "pestilence, destruction," though the second may be
 
 FIRST CORINTHIANS. 181 
 
 based on a difTerent Hebrew word from ours. Paul's " victory " is 
 also a free modification of the Sci)tuayint, apparently suggested by 
 his preceiling cjuotation : " death has been swallowed up unto vic- 
 tory ; " the penalty inflicted by death involves its victory. Instead 
 of the second " death," which is the reading of the best manuscripts 
 and of Tischendorf and Westcott and Hort, some manuscripts (fol- 
 lowed by the iextus receptus) have " hades." The transposition of 
 the vocative, " death," is probably from the apostle himself. 
 
 The prophetic passage is a declaration that Yahwe will have no 
 mercy on Ephraim, but will abandon him to death : "Shall I ransom 
 them from the hand of Sheol? shall I redeem them from death? 
 where arc thy plagues, O death? where thy pestilence, O Sheol? 
 repentance shall be hid from my eyes : " death and Sheol are sum- 
 moned to seize their prey. The apostle takes the questions in the 
 inverse sense, using the words to express the triumph over death 
 which God gives through Christ, — rather a free adoption of the 
 language, than a fiuotalion. 
 
 Tixt. — The connection shows that the first four clauses of the Heb. verse 
 are to be taken as questions. Instead of 3£3p, " pestilence, destruction," Sept. 
 ni.iy have read 'y^'^'^^ "goad, sting," which may have come by mistake of scribe 
 from the preceding I3n. For the authority for the second Oiivare, see Tischen- 
 dorf.
 
 182 QUOTATIONS IN THE NEW TESTAMENT. 
 
 SECOND CORINTHIANS. 
 
 CJiaptcr iii. 3. 
 
 The expression, " written . . . not in tables of stone, but in 
 tables that are hearts of flesh," is suggested by Jer. xxxi. n (Sept. 
 xxxviii. 33), and Exod. xxiv. 12. 
 
 Chapter iii. 12-18. 
 
 After Exod. xxxiv. 29-35 (Sept.). 
 
 ]^crsc 13. " Moses put a veil on his face." 
 From verse 33 of Exodus. 
 
 Verse 16. "When one shall turn to the Lord, the 
 veil is taken away." 
 
 From verse 34 : " when Moses went into the presence of the Lord 
 to speak to him, the veil was taken away." 
 
 Verse 18. " Glory." 
 
 From verses 29, 30, 35. 
 
 The apostle uses this narrative in a free way to illustrate Israel's 
 spiritual attitude : as a veil hid from the people the divine glory on 
 Moses' face, so a veil now hides from them the glory of Christ in 
 their Scriptures ; as Moses removed the veil when he stood face 
 to face with God, so he who now comes to God thereby removes the 
 veil which hides the truth from him.
 
 SECOND COKINTHIANS. 183 
 
 CJiaptcr \\. 13. 
 
 From Ps. cxvi. 10, after ihc Septuagint (cxv. i). 
 
 fh'b. " I believe, though I said, I am t^reatly af- 
 flictccl. [thoui^di] I said in my haste, All men arc liars." 
 
 Sept., Cor. " I believed, therefore 1 spoke " {or, 
 have spoken). 
 
 Z'^. cxvi. 10 : ">31X '3 '^^'P'^n 
 Sept., Cor. : 'Enumaa, Aib i/.u/jiau. 
 
 The connection of the psahii seems to require something like the 
 above translation of this difficult passage. The psalmist is describ- 
 ing his deliverance from a great danger or suffering, and, reviewing 
 his experiences, his depression of mind, his despair of human help 
 and human probity, he says, rejoicing in his present security : " I 
 stand firin now in trust ; for it is true, I spake [= said] in the 
 bitterness of my suffering : I am greatly afflicted, my case is a hard 
 one, and in my desi)air I judged men hardly." The apostle, follow- 
 ing the rendering of the SeiHuagint, takes the expression quoted to 
 mean an utterance founded on conviction of truth, a speaking based 
 on believing. 
 
 Tfxf. — T^JtiXn is absolute affirmation in present time: "I believe;" the 
 context shows that in the past, during his suffering, he did not believe ; 'D can- 
 not mean <5i6, " therefore," a sense that it never has, but must here signify either 
 (i) "that," introducing the object of the verb "believe;" or (2) "when" or 
 "if;" or (3) "for" or "because." Of these, the first gives no good sense, nor 
 the second taken merely temporally or conditionally : from the third, " I be- 
 lieved, for I si^ke," we might get the idea that the speaking was the sign of 
 believing, and thus the believing the ground or occasion of the speaking, which 
 would give substantially the rendering of Sept.; but this is not in keeping 
 with the context, since what he did speak was no sign of faith, but rather 
 the contrary. The connection requires that a contrast be expressed between the 
 writer's present believing and his former state of fear and despair; so that we 
 must render cither, " I believe now [but I have not always believed), for I said," 
 etc.; or, "I liclievc, for I speak" (I was greatly afHicted) ; or, "I believe now, 
 if indeed [ = though] I said" ('3 = "though," as in Exod. xiii. 17). The trans- 
 lation, "I believe, if I must say, I am greatly humbled" (<>r, distressed), is 
 opposed by the context, which shows that the psalmist at the moment of writ-
 
 184 QUOTATIONS IN THE NEW TESTAMENT. 
 
 ing is not distressed, but is rejoicing in his deliverance; the verb 13T is some- 
 times, though rarely, followed by the words spoken, as in Gen. xli. 17; Exod. 
 xxxii. 7. 
 
 Chapter \i. 2. 
 
 From Isa. xlix. S, after the Septuagint, which gives substantially 
 the sense of the Hebrew. 
 
 Hch. "In the time of favor I answer thee, and in 
 the day of salvation I succor thee." 
 
 Sept., Cor. "In an acceptable time I have heark- 
 ened to thee, and in a day of sahation I have succored 
 thee." 
 
 /f<;. xlix. 8: Ti?")i>', n;;iiy; dv3i -yn'j;*^ pyn n;'3 
 
 Seft., Cor. : Kaijju) deKTu ini/KOvau aov nal ev Tz/iipa aurjjpiac £i3oT/07iau aoL 
 
 The Septuagint " acceptable time " is not quite the same as the 
 Hebrew " time [_or, season] of favor; " the latter is the season when 
 God favors his servants, the former the season when he accepts 
 them ; the one represents God as active, the other as passive. 
 
 In the prophet, this is an address to the servant of Vahwe, the 
 righteous kernel of Israel, promising to invest him with spiritual 
 power, that he may be a light not only to his own people, but to 
 other nations as well, — a hope that had its highest fulfilment in 
 Christ ; and the apostle, regarding it as a direct prediction of him, 
 adjures his brethren to see that the season when God thus dispenses 
 favor and salvation to the Christ, and through him to men, is now. 
 
 There follows an exhortation against contact with any defiling 
 thing, supported by three quotations. 
 
 Chapter vi. 16. 
 
 From Lev. xxvi. 11, 12, and Ezek. xxxvii. 27, after the Septu- 
 agint. 
 
 Heb. (Lev.). " I will set my dwellinor in \our midst, 
 and I will not abhor )()u, and I will walk in )-our
 
 SECOND CORINTHIANS. 185 
 
 midst, and I will he your Ciod, and you shall h(* my 
 
 people." (Hzek.). " .M\- dwellinL; shall be amon^^ 
 
 them, and I will Ije their God, and they shall be my 
 people." 
 
 Septuagint the same. 
 
 Cor. (with combination of the two passages, and 
 condensation). " I will dwell among them, and walk 
 among them, and 1 will be their God, and they shall 
 be my people." 
 
 Zc^'. xxvi. II, 12: 'n"ni DDDir\3 'nDSnnni '- . . . oDDina 'jsc'-d -nnji" 
 
 : Di'S 'S vr\r\ DPNi D'nSxS d^S 
 
 Sc/t.: "' Kn/ Orjou rtjv an^rf/v fiov kv Vfuv, . . . "- «at ifXTicpinarrjau iv Vfdv 
 Koi iaouai ifxuv Wtdf Koi Vfieii; iaeaOe fiov "Kaiic. 
 
 Ezek. xxxvii. 27 : 'S-VH' H'Sni DTiSsS DhS 'iTTII Dn"Sl' 'J3CrO HTII 
 
 / ^ t • 1-1 " V T • ■ t ; V " ^-l -11- T t ; 
 
 Sept. : Kai Ictcu ij naraaKifvoaic fiov kv avToif koi laofiai avrolg debg '.ai avToi 
 fiov taovrai TiW'jc. 
 
 Cor. : 'Evotni/au iv avToig Koi ifiireptnaT^au, kqI laofiai uvrCiv Oebg xal avTol 
 laovrai fiov Aaof. 
 
 The people of God, whether the nation Israel or the church of 
 Christ, are the dwelling-place, the temple of God, and not to be 
 polluted. Paul treats the passage in Exodus as having been directly 
 affirmed of the Christian Church ('"we arc the temple of God, as 
 God said," etc.); that is, he regards the church of Christ as identical 
 spiritually with the true church of Israel. 
 
 CJiaptcr vi. 17. 
 
 From Isa. lii. 11, 12, after the Septuagint, with several changes. 
 
 J^hh. "Touch no unclean thing, go forth out of the 
 midst of her, purify yourselves, ye vessel-bearers \or, 
 armor-bearers] of Yahwe, . . . for \'alnve goes before 
 you, and the; G;)d of Israel is your rear-guard."
 
 18G QUOTATIONS IN THE NEW TESTAMENT. 
 
 The Septuagint has : " Come ye out from the midst of her, and be 
 ye separate." 
 
 • 
 
 Cor. (Inverting;- the clauses, substituting- the third 
 plural for the third singular, and paraphrasing verse 
 12). "Come ye out from among them, and be ye 
 separate (says the Lord), and touch no unclean thing, 
 and I will receive you." 
 
 Isa.wi \\, \2: DT^tsS ii^n-^ '= r\2Sm \^)i v;:r\-h^ «rDD Dtrn ^nv" 
 
 :nin' 
 
 St'//. : " 'E^i/.Oare cKeldev kai uKaOup-ov fif/ uij'riade, e^iMare Ik fxiaov avr^c- • • • 
 '- 7Tiw:vopevafrrai ■}up Trpi'iTspor vfiC'V Kvpior. 
 
 Cor. : Aid i^HOnr^ £k ftiaov ai'Tuv, Kut u(j>opIa6riTC, "kiyei Kvpioq, Kai OKadufjTov fi^ 
 unTeade' Kuyu ela6i^o(iai v/xu^. 
 
 The "be separate" is meant as a synonym of "purify yourselves" 
 (that is, by separation from what is unclean). "I will receive you " 
 is a condensed paraphrase of " the Lord goes before you, and the 
 God of Israel is your rearguard ; " or a free rendering of the Septua- 
 gint, " the God of Israel is he who collects you together " (so also 
 the Targum). The prophet's exhortation to the captives in Baby- 
 lonia, to guard themselves against (ceremonial) defilement in that 
 idolatrous land, is transferred by the apostle to the Christians of his 
 day, according to the ])rinciple of interpretation that whatever is 
 addressed to Israel is at the same time a prediction respecting the 
 times and people of the Messiah. 
 
 Cliapter vi. 18 ; Heb. i. 5. 
 From 2 Sam. vii. 14. 
 
 Hcb. " I will be his father, and he shall be my son." 
 And so the Septuagint, with which Hebrews agrees exactly. 
 
 Cor. (freely after Sept.). " I will be )our father, and 
 ye shall be my sons and daughters."
 
 SECOND CORINTHIANS. 187 
 
 The " says the Lortl ahiiigluy," which is addctl in Corinthians, is 
 taken from verse 8 of Samuel. 
 
 2.s;/w. vii. 14: pS 'S-H'H' Kini 3kS "iS-rrnN 'jk 
 
 St'/'f., llcb. : 'E^^w laofiai avru cii; nuTepa hal ai'Tdr larai fxoi dg viov. 
 
 Cor.: 'Eju lao/xat Vfiiv eir narefja Kui i/jtir laicOi fxoi d<; viovij kuI OvyaTipar. 
 
 The reference in Samuel is to Solomon, the son of David. The 
 latter purposing to build a temple to Yahwe, the prophet Nathan is 
 sent to say to him that not he shall build the temple, but his son, 
 whom Vahwe will adopt as his son, chastising him if he do wrong, 
 but establishing him and his house forever. This passage, partly 
 because it speaks of a son of David, pardy because of the "ever- 
 lasting kingdom " which seemed inajjpropriate to a simple earthly 
 sovereign, was interpreted Messianically, and is adduced in Hebrews 
 to prove the superiority of the Messiah over the angels, while in 
 Corinthians Paul applies it to the followers of the Messiah, under- 
 standing the original to refer to all the spiritual children of David. 
 The passage in Samuel affirms the perpetual duration of the Davidic 
 dynasty, — a hope not politically realized, but fulfilled, as to its spir- 
 itual element, in Jesus. 
 
 2 Cor. viii. 15: Exon. xvi. iS. 
 
 //ed. " He who o-athercd much had nothine over, 
 and he who gathered Httle had no lack." 
 
 So the Septuagint ; with which agrees Corinthians, with two un- 
 important changes. 
 
 £xoJ. XVI. iS : "<*pnn kS tj'j'o^ni na-'^n ^y^yry nSi 
 
 S^J>t. : OvK i7T?.euvaaev 6 rd tto'Av., kgI o to l7.aTTov ovk if/.aTn'ivijnci'. 
 Cor. : 'O rd noXi) ovk ivr}.cuvaacv, nai 6 rd 6^yuv ovk i/Aarrwriaev. 
 
 The apostle bases an exhortation to liberality on the equality 
 in the distribution of the manna : so, says he, it should be with 
 brethren, — those that have more supplying the lack of those that 
 have less. Strictly interpreted, the comparison does not hold : there 
 God is the author of cciuality ; here, of inequality.
 
 188 QUOTATIONS IN THE NEW TESTAMENT. 
 
 2 Cor. ix. 7: Prov. xxii. 9. 
 
 Hcb. " A kind man shall be blessed." 
 Sept. (verse 8). "God will bless a man who is 
 cheerful and a giver." 
 
 Co)\ " God loves a cheerful giver." 
 
 ProT-.xxii.g: ^"^T xn "I'.-^ID 
 
 Se'/f. : 'Xvdpa i?Mpdv Kai ^rrjv ei^joyil 6 Ocof. 
 
 Ctv. ; 'l/uipdv yiip duri/v uyaTrd u t/fof. 
 
 The apostle condenses from the Septuagint, for. "bless" substi- 
 tuting "love," as a more expressive synonym, and changing the 
 tense to the present to secure the form of a general proposition. 
 The Septuagint translates by " cheerful," instead of " kind " (liter- 
 ally, "good of eye"), and adds "giver" from the context (the next 
 clause is : " because he gives of his bread to the poor"). It seems 
 to have had a different Hebrew text from ours, or else there is a 
 double translation of the same Hebrew (verse 9) in verses 8, 9, 
 which read as follows : " A man who is cheerful and a giver, God will 
 bless ; but one shall bring to completion the folly of his works. He 
 who has mercy on the poor shall himself be nourished, for he has 
 given of his own bread to the poor." The first and third clauses 
 are substantially the same, and the second is perhaps repeated from 
 the preceding verse. The verb in the first clause is taken as active 
 (as it may be read); and the subject "God" is either supplied for 
 clearness' sake, or stood in the Hebrew text used by the translators. 
 
 Compare Rom. xii. 8. 
 
 2 Cor. ix. 9: Ps. cxii. 9. 
 
 Hcb. " He scatters abroad, he gives to the poor, his 
 righteousness endures forever." 
 
 So the Septuagint, except that it renders the two first verbs in past 
 time, and writes at the end, " for ever and ever." Corinthians is 
 literally after the Septuagint, with "forever" (for brevity), instead 
 of " for ever and ever."
 
 SECOND CORINTHIAN'S. 189 
 
 Ps.cxn.c): lyh m.?;' inp"li' D'Jr3N^ JOJ 113 
 
 Str/i/. : 'Eanujtniatv, [dune roii, nevr/aip, r/ diKaioaiivT/ avTov fiivci t/f rhv alilifa top 
 
 Cor. : 'EfJKopmacv, iSuKcv Toif mvTjaiv, !/ diKaioavvT/ avrou /xivei li^ rdv aiuva. 
 
 Exhortation to liberality. 
 
 In verse lo of Corinthians, occur expressions taken from Isa. Iv. 
 lo, and Hos. x. 12 : "seed to the sower, and bread for food " (Heb., 
 "for," or to, "the eater"), is from Isaiah; and "he shall increase 
 the fruits of your righteousness," from Hosea, after the Septuagint, 
 " until the fruits of righteousness come to you," where the Hebrew 
 is, " until he come and rain righteousness on you."
 
 190 QUOTATIONS IN THE NEW TESTAMENT. 
 
 GALATIANS. 
 
 Gal. iii. S: Gen. xii. 3, xviii. 18. 
 
 Hcb. (Gen. xii.). "All the families of the earth 
 shall bless themselves in thee." (Gen. xviii.) " All 
 the nations of the earth shall bless themselves in 
 him." 
 
 Septuagint the same, except that it renders "shall be blessed," 
 instead of "bless themselves." Galatians follows the Septuagint, 
 combining the two passages, and abridging : " all the nations shall be 
 blessed in thee." 
 
 Ge». xii. -K : n^DnNH nnDt:/"D Si) '13 01331 
 
 •J T T -; » It I I • I 
 
 Sept. : Kal h'tv/MyrjUf/aovrai h aol nuaat ai fv^l T^f y^f. 
 
 Ca/. : [Upoidotan 6e r/ ypa<p^ . . . npoevr^yye^aaTO tu 'A/Spaufi] bn h£vh)yj}dTi- 
 OOVTQi iv aol ■Kuvra tu Idvtj. 
 Gnt. xviu. 18: "U h3 
 Sfpt. : . . . iv avTu niivra ru Idvr] . . . 
 
 The promise in Genesis is to the effect that Abraham (that is, his 
 posterity) should be the example and illustration of blessedness for 
 all peoples, and they should wish for themselves such blessing as he 
 enjoyed. ^Paul, following the translation of the Septuagint, takes this 
 as a prediction of the blessing that the gospel (coming through the 
 Messiah, the descendant of Abraham) should bring to the nations, 
 who, being justified by faith, are thus blessed with believing Abra- 
 ham (verse 9). The gospel, says the apostle (verse 8), was thus 
 preached beforehand to Abraham, On the proper translation of the 
 Hebrew, "bless themselves," see on Acts iii. 25.
 
 GALATIANS. 191 
 
 Gal. iii. lo: Dkut, x.wii. 26. 
 
 Hcb. " Cursed is he wlio docs not maintain tlic 
 words of this law to do llu-ni." 
 
 Sept. " Cursed is ever)' man who docs not aljide in 
 all the words." etc. 
 
 Gal. " Cursed is every one who does not abide in 
 all things written in the book of the law to do them." 
 
 Se/'t. : 'ETWrtTiiparor TTuf ui't/(ju7ror 6;,- oin i/i/nvei iv tiuci ro(f ?.6yoir -ov vofiov 
 ToiiTov 7:011/0(11 ai-TOvr. 
 
 Gal. : 'ErriKarupaTog nug 6f ovk ififxevei iruaiv Tolg yeypa/iftivoic iv tu (iifi^u tov 
 voftov TOV Ttoii/aai avTu. 
 
 The additions of the Septuagint, "every man," for "he," and 
 " all " before " the words," are probably mere emphatic expansion, 
 though perhaps they occurred in its Hebrew text ; the " abide in," 
 instead of " maintain," comes from a slightly different reading of one 
 word. Paul follows the Septuagint with variations : " every one," 
 for " every man," may be intentional abridgment; "things written," 
 instead of " words," seems to be emi)loyed as suiting better the 
 following expanded phrase, "the book of the law," which is adopted 
 (from Deut. xxviii. 58, xxix. 20 [21]) as a larger or more general 
 expression than " this law." This last here means the code of Deu- 
 teronomy, which at the lime of its recension (about B. C. 622) was 
 doubtless the only long code in existence among the Israelites : after 
 the additions in Leviticus, Numbers, and Exodus were made, the 
 expression " book of the law " came to signify the whole Pentateuchal 
 code, in which sense it is here used by Paul. 
 
 The apostle also construes the curse more precisely than is in- 
 tended by the old Hebrew code. The latter means to say that he 
 who does not with real purpose of heart maintain a general obedi- 
 ence to the law is cursed, with the understanding that slight offences 
 might be atoned for and forgiven, the reference being, moreover, 
 mainly to external sins. The apostle, em|)hasizing the terms " every 
 one " and " all," and taking the passage in a strictly literal way, 
 ilraws from it the conclusion that no man could be saved by the law.
 
 192 QUOTATIONS IN THE NEW TESTAMENT. 
 
 since none could render perfect obedience to its requirements : on 
 the other hand, the law itself does expect men to live by it (Lev. 
 xviii. 5 ; Ezek. iii. 21), demanding, not absolute perfectness in every 
 point, but an inward disposition of soul towards obedience in fellow- 
 ship with God. 
 
 TI-.vA — It is possible that the Heb. text of Sept. read: '^K'K ty'Nn "^nN 
 D'p'~N'^, the ly'X coming by scribal error from "^li/ii : this would give, " cursed 
 is the man who," whence, by natural expansion, " cursed is every man [or, 
 every one] who ; " Dip" might easily be read in manuscripts for D'p* ; the mser- 
 tion of iD before "i2T would be very natural in a copyist. It is hardly prob- 
 able that the expression rr^inn "^222 D'^jiDTtSd, "all things written in the 
 book of the law," was found here in manuscripts; though it is certainly possible 
 that it may have been introduced from Dcut. xxviii. 58, .xxix. 20. 
 
 Gal. iii. 13 : Deut. xxi. 23. 
 
 //ed. " One who is hanged Is a curse of God." 
 Sc/)L " Cursed by God is ever}' one who is hanged 
 
 on a tree." 
 
 Ga/. " Cursed is ever)^ one who is hanged on a 
 
 tree." 
 
 /)*•«/. xxi. 23 : 'iSn t2'nSN nSSp-"3 
 
 Se/i/. : 'On KimaTapafiivor inu Oeov Truf Kpe/iafievoi knl ^v2xw. 
 Gal. : 'E~LKaTuf]aro^ frdf 6 Kpffiu/ievo^ em ^i/^ov. 
 
 The " every " is inserted for fulness and emphasis ; the addition 
 "on a tree," supplied from the context, may have stood in the 
 Hebrew text of the Septuagint, inserted by a copyist out of fond- 
 ness for fulness of expression. Paul omits the words " by God," 
 either for brevity's sake, or to avoid what might seem harsh in the 
 connection. 
 
 The sense of the law in Deuteronomy is not, " A man hanged is 
 an act of contem])t towards God, who created man in his image " 
 (Talmud, Sanhedrin, 46'', Rashi), or, "He is hanged because he 
 despised God" (Sanhedrin, 45**, 46"); but, as the context shows 
 ("that the land be not defiled") and the Septuagint renders, "a
 
 OALATIANS. 103 
 
 man who is hangcil [a hanged corpse] is accursed of (lod as a 
 criminal," an unclean thing, which defiles the land, and must be 
 burieil out of sight before the day ends. Paul sees a connection 
 between this law, and the fact that Christ was hanged on the cross : 
 Christ, he would say, bearing man's sin, and being by God made a 
 curse, was, by the divine dispensation, hanged on a tree, that thus 
 the outward form of the curse might be in accordance with the 
 ancient law. 
 
 Text. — Instead of Sept. KCKarapaiiivo^, Gal. has iniKarupaTor, a stronger 
 term, not found in classic Greek, but employed by Sept. as rendering of inK, 
 "cursed," Gen. ill. 14, and elsewhere; H/zp, "curse," is translated by imKaru- 
 pa(T(f in Jer. .\li.\. 13 (Sept. .\.\ix. 14). Paul may have read t-iKaruparo^ in his 
 Sept. manuscript, or may have intentionally changed the reading for a more 
 emphatic word, or have quoted inexactly from memory. 
 
 Gal. iv. 27: IsA. liv. i. 
 
 Hcb. " Shout, O barren, thou that hast not borne, 
 break forth into shoutnig, and cry aloud, thou that 
 hast not travailed, for more arc the children of the 
 desolate than the children of the married woman." 
 
 Sept., Gal. *' Rejoice, O barren, thou that bearest 
 not, break forth and cry, thou tliat travailest not, for 
 more are the children of the desolate than of her who 
 has a husband." 
 
 Sept., Gal.: Ev^puidrju ardpa ij ov rlKTovaa, ()!,^ov Kal iSuTjtJov f/ ovk udivovaa, 
 Uri KoXku Ta TtKva r^f ipiiiiov /iu?Jjov 7) r^f ixoiarii rdv uidpa. 
 
 The prophetic passage (apparently a continuation of the section 
 ending lii. 12) is an address to the ideal Zion (so Cheyne), who, 
 now desolate in Jerusalem, is soon to rejoice in the return of her 
 exiled children from Babylon, and to reach a higher prosperity than
 
 194 QUOTATIONS IN THE NEW TESTAMENT, 
 
 ever before. Though the prophecy looks immediately to a purely 
 local tulfilment, namely, the return of the people from captivity, it 
 embodies the more general fact that God will multiply his servants ; 
 and may thus apply to the Christian Church, as the apostle here 
 explains it of the "Jerusalem above," the spiritual Zion, the Church. 
 But he further, in calling this spiritual Jerusalem "free" (ver;e 26), 
 connects the quotation with his allegorical interpretation (verses 
 24-26) of the storj' of Sara and Hagar (Gen. xvi.. xxi.). Sara, he 
 says, the free woman, whose son was born in accordance with the 
 promise, represents the covenant and dispensation of promise, faith, 
 freedom ; Hagar the bond-woman, who stood outside of the promise, 
 the covenant of works and slavery : the last is Mosaism : the first 
 is the church of Christ. In a general way it is true, that, in the 
 Genesis narrative, Sarah and Hagar represent faith in God, and its 
 absence ; and the allegorizing into which the apostle enters, at the 
 close of his noble exposition of Christian freedom in chapter iv., is 
 in accordance with the hermeneutical methods' of the times. 
 
 Gal. iv. 30: Gen. xxi. 10. 
 
 Hcb. " Send \or, drive] away this handmaid and 
 her son, for the son of this handmaid shall not inherit 
 with my son Isaac." 
 
 So the Septuagint, " Cast out this handmaid," etc. 
 
 Gal. " Cast out the handmaid and her son, for the 
 son of the handmaid shall not inherit with the son of 
 the free woman." 
 
 Gen. xxi. 10: n><in noxn-J3 ty^/: N^ '3 '1J3-nX] nXTH n-DNH C/1.J 
 
 : pny;-D;: 'J3-d;' 
 
 Sept. : 'Y.K(ia\t TTfv nauMaKiji' rai-riv Koi ibv vlbv aim/q' oh yup uy h^Tipovofif/aci 
 vide '■'/f TTaiAioKTfr ravTr/r /leru rail vim /lov 'laauK. 
 
 Gal. : 'EKjla/ie ijjv naiihtJKTjv kqI rbv vibv avn/i' ov yap (it) K?iT3povofifjaei 6 vidg 
 T^C ircuiiaKJ)^ fisTu tov viuii T/^f iXevOipar.
 
 GALATIANS. 195 
 
 The words are uttered by Sarali to Abraham, — the expression of 
 a wife and mollier jealous of her own rights (compare Gen. xvi. 
 5, 6) and those of her son. The apostle, in pursuance of his argu- 
 ment described above, cites this, by a similar allcgorization, as a 
 declaration of Scripture ("but what says the Scripture?") concern- 
 ing the freedom and privileges of Christians : we, he says, are 
 children, not of the handmaitl (Mosaism), but of the free woman 
 (the church). In onlcr to give the passage a more general form, 
 he substitutes "the" for "this" in two places, and puts "the son 
 of the free woman " for " ray son Isaac."
 
 196 QUOTATIONS IN THE NEW TESTAMENT. 
 
 EPHESIANS. 
 
 Ep}1. ii. 13, 17: ISA. Ivii. 19. 
 
 The words, " He [Christ] brought good tidings of peace to you 
 who were far off [Gentiles], and peace to those who were near 
 [Jews]," are suggested by the prophet's declaration that Yahwe will 
 give " peace, peace to the far-off and the near ; " that is, either to all 
 Israelites, wherever they might be, in Palestine or in Babylonia, or 
 to Jews and Gentiles. The terms in Ephesians are taken from the 
 Septuagint. 
 
 /f(7. Ivii. 19: 3npSi pin-iS dHv diSc^ 
 
 Se/>f. : E/p^i J?v ett" elp^vTjv toIc fiaKpuv koX toIc tyyvg ovac. 
 Eph, : ^IpTjVTjv v/jIv toI( fianpav km etp7jvr)v roli tyyvg. 
 
 Eph. iv. 8: Ps. Ixviii. 19 (18). 
 
 Hcd. "Thou didst go up on high, thou didst lead 
 captives captive, thou didst receive gifts among men." 
 
 So the Septuagint, which is followed by Ephesians, with some 
 changes. 
 
 /:/>/i. " Having gone up on high, he led captives 
 captive [and] gave gifts to men." 
 
 /v. Ixviii. 10: D1X3 mjno nnpS '2<'J ri'Diy onoS n'V 
 
 y TTT T- Tl|-T T-T T" T'^^T 
 
 Si-/:/. : 'Ava3uc C'V vi/'or T/X/xaAurfurrar alx/iaXuaiai', t?.aj3tc M/inra iv uvOpuno). 
 Eph. : [Aid Tiiyet] 'Ava(3ac c/f iijjoi ijXfi(OMT£vaev aixfto^alav, [kcu] IduKCv 
 Aofiara roir upOpCjirov^.
 
 EPIIESIANS. I't? 
 
 The third person is substituted for the first in order to give the 
 quotation the form of an assertion, which fits better into tlie argu- 
 ment than an address. The " gave," instead of " (htlst receive," 
 is a direct ciiange uf the text. 
 
 The psalm is a triumphal ode, apparently written for some temple- 
 celebration ; describing in its first half the march of Yahwe before 
 Israel into Canaan, from Sinai to Mount Zion, which God chose, in 
 preference to other hills, as the place in which he would dwell for- 
 ever, verse 17 (16). The psalmist goes on to describe the victorious 
 power of the God of Israel : his chariots are thousands in number, 
 he has gone up to sit on his throne as a conquering king, the cap- 
 tives taken in war are led in his train, antl the subject nations bring 
 gifts in token of their allegiance. Whether the throne to whicli he 
 ascends is the temple, or heaven, is not clear ; the immediate context 
 favors the former supposition. Though there is no reference in the 
 psalm to any deliverer but Vahwe, yet the glorious future which it 
 predicts for Israel, verses 32, ;^^ (31, 32), naturally led, in later 
 times, to a Messianic interpretation, such as is here given in Ephe- 
 sians. According to tiiis, it is Jesus Christ who ascended into 
 heaven, after having descended into Hades, and, in his exaltation, 
 led men captives to his salvation. We should then expect it to be 
 said, as in the psalm, that in his position as king he received gifts 
 from men ; instead of which, the psalm-passage is represented as 
 saying that " he gave gifts to men." Whence comes this rendering 
 "gave" for the "took" of the original? It appears that such a 
 translation existed among the Jews ; for it is found in the Peshitto- 
 Syriac and the Targum, of which the latter certainly, and the former 
 probably, was made under the influence of the synagogal .Aramaic 
 paraphrase. From the Targum, though it is, in its present form, 
 a late production, we may get some idea of how our passage was 
 understood in the schools. Its translation (avoiding the anthropo- 
 morphism of the Hebrew) reads: "Thou didst ascend to the firma- 
 ment, O Moses the prophet, thou leddest captives captive, thou didst 
 teach the words of the law, thou didst give gifts to men ; " from 
 which we may infer that in this picture of the divine majesty it was 
 felt not to be appropriate that God should receive gifts. If. as is 
 probable, such a feeling existed when our K[)istle was written, we can 
 imdcrstand how a current parajihrase embodying this conception
 
 198 QUOTATIONS IN THE NEW TESTAMENT. 
 
 might be adopted here. The translation "gave" may have been 
 reached by the reflection, that, if God received gifts from men, it was 
 in order that he might dispense them to men (tlie Targum says, 
 through Moses). And so the Messiah is regarded, in our passage 
 in the Epistle, as bestowing various gifts on the church according to 
 its various needs ; while in the psalm it is God who, as victorious 
 sovereign, receives from his subjects the tokens of their homage. 
 
 Text. — For nnp7, "thou didst take or receive," there are no various read- 
 ings in the reported Heb. manuscripts. The supposition of a reading r'pSn, 
 " thou didst distribute," which may have come by transposition of letters from 
 our text-word, or from which the latter may similarly have come, is not favored 
 by the word lin^Ktv of the Epistle, where we should rather expect /jepi^eiv, by 
 which Sept. renders p^n in Exod. xv. 9, and elsewhere, and which occurs in 
 this sense in Rom. xii. 3, and other places. The Hexaplar Syriac renders npS 
 here by j2T, " to buy," which is nearer to " take " or " receive," than to " give." 
 For the h uvOpuntj of Sept., Eph. has Tolg uvOpuTrntc, the plural being employed 
 as more in accordance with Greek usage, and the preposition omitted because 
 of the change of verb ; or, as B ^ of Sept. has uvOpu~oic, this reading of the 
 Epistle may have come from a Greek text of the time, though more probably 
 E^ follows the New-Testament text. 
 
 Eph. iv. 25 : Zech. viii. 16. 
 
 //ed. "Speak the truth with one another" (ever)- 
 man with his friend, or companion). 
 St^/. " Ever}' one to his neighbor." 
 
 And so Ephesians. 
 
 Zcc/t.xui. 16: 'n;'">-r\{< u/'x nrpx nan 
 
 S^/>f., Eph. : Aa/.uTC ukijOtiav iKaaro^ npbr rdv [£/>/i., fiETa rov] n?.Tiaiov airov. 
 Simple adoption of an ethical precept. 
 
 Eph. iv. 26: Ps. iv. 5 (4). 
 
 //ed. " Stand in awe, and sin not." 
 Se/>L, EpJi. " Be angry and sin not."
 
 hl'IlKSlANS. lOlt 
 
 Ps. iv. 5 : INDnil-Ss) UJ"! 
 
 Sept., Eph. : 'OpyiliraOe sai ftf/ ufiapTuvere. 
 
 The i)salm-i)assngc is an exhortation to tncn (the psalmist's 
 cnt-niics) to cherish in their hearts a wholesome awe of God, his 
 protector, that thus they may refrain from angering Yahwe by their 
 sin. The Hebrew verb means " to be excited by any deep emotion," 
 here necessarily, as the context shows, by awe and fear ; the Septu- 
 agint, followed by Fphesians, takes anger to be the emotion intended, 
 and to this mistranslation we owe an admirable moral rule. The 
 passage is not quoteil as Scripture in the Epistle, but is merely 
 adopted as a useful exhortation, though it was doubtless supposed 
 to be the reading of the psalm. 
 
 Eph. v. 14. 
 
 " Awake, tlioii tliat slecpest, and arise from the 
 dead, and the Christ shall shine upon thee." 
 
 £pfi. V. \.\: 'E;ft/7f it KnUtviSutv koI uviiara Lk tCjv veKpiJv kul kiti^avcn aoi 6 
 
 The preceding context speaks of the shameful hidden deeds of 
 sin, and the necessity of exposing them to light, that they may be 
 seen in their true character, and avoided ; and in this citation Christ 
 is declared to be the source of light. As these words do not occur 
 in the Old Testament, the source of the quotation has been variously 
 explained. .And since the introductory formula ("wherefore he 
 says") shows that it is intended to be a citation from the canonical 
 Scriptures, all suppositions of an intentional use of uncanonical 
 sources (apocr)phal books, Christian hymns), or even of otherwise 
 unreported words of Jesus, are out of the question ; and it also 
 becomes improbable that an apocryphal book is here quoted by error 
 of memory (Meyer). This last supposition is possibly correct, but 
 can be entertainetl only when every attempt to explain the passage 
 from the Hebrew Scriptures has failed. 
 
 Usually Isa, Ix. i (<v, 1, 2) is referred to (from Jerome on) as the 
 source of the quotation : " Arise [O Zion], shine, for thy light has 
 come, and the glory of Yahwe has risen [like the sun] upon thee." 
 The Septuagint is here less near to the New Testament : " Shine.
 
 200 QUOTATIONS IN THE NEW TESTAMENT. 
 
 shine, O Jerusalem, for thy hght has come," etc. Or, with this is 
 combined Isa. xxvi. 19 : "Thy dead ones shall live, my corpses shall 
 rise ; awake and shout, ye that dwell in the dust," where the Septua- 
 gint has : " The dead shall arise, and they that are in the tombs shall 
 be awakened, and they that are in the earth shall rejoice " (the 
 translation is modified so as to bring out the doctrine of the resur- 
 rection, supposed to be herein contained). The rising from the dead 
 in the second passage (figurative in the prophet, as in the Epistle) 
 may be combined with the illumination received from the Lord 
 (interpreted as the Messiah) in the first, and a paraphrase given of 
 the whole. This seems a little forced, yet perhaps not more so than 
 the procedures in Rom. ix. 25, 26, ^;^, xiv. 11 ; i Cor. xiv. 21. 
 
 A very ingenious conjecture (Bohl, Citaie) derives our quotation 
 wholly from Isa. Ix. i. By inverting the order of the two first 
 Hebrew words, and changing one letter in the second, we have, 
 " awake, arise," which, by explanatory insertions, becomes, *' awake 
 (O sleeper) and arise (from the dead);" and the following "thy 
 light has come " might easily be paraphrased into " Christ will shine 
 on thee," as, indeed, the word "Christ" (Messiah), which is not 
 found in this sense in the Old Testament, shows that we have here 
 a paraphrase (Alford). But this explanation, so attractive by its 
 simplicity and completeness, supposes a somewhat violent change in 
 the Hebrew, of which there is no hint in any ancient version, and 
 which it would be equally difficult to refer to a current synagogal 
 oral version, or to a people's Bible (Bohl), or to the arbitrary alter- 
 ation of the writer. It seems safer, therefore, to regard the quota- 
 tion as giving a very free rendering (perhaps after an Aramaic oral 
 version) of several passages in Isaiah, of which the sense is, that 
 Israel is to awake from its political and religious sleep, and to receive 
 the glorious light of divine instruction and guidance. 
 
 Tl'x/. — Instead of "^^X 'Olp, Tcilil would read "Dip '11;', which involves 
 only the change of X into >', and the inversion of the words. The verb Itti^qv- 
 rjKEiv is found in the Sept., Job x.xxi. 26; the other words of the quotation are 
 common. 
 
 Eph. vi. 
 
 Verse 4. 
 
 The expression " chastening and admonition of the Lord " {-aL- 
 Siin Koi. vovOta-itL Kvpi'ov) is taken from Prov. iii. 11, partly after the
 
 nilliri'IANS.— COLOSSIANS. 201 
 
 Septuagint, or, belter, an adoption of terms from the Aramaic version, 
 freely translated into Septuagint expressions. 
 
 'I\.xt. — SovOeala is not fouiul in Sept., but vovOirrifjia occurs in Job v. 17 ; and 
 the virb lovOtrdv is several times used. 
 
 Verses 14-17. 
 
 The princijjal terms in this descriiJtion of tlie Christian armor are 
 taken from the Septuagint of Isaiah. " Having girded your loins 
 with truth " (verse 14), is from xi. 5 ; " having put on the breastplate 
 of righteousness" (verse 14) and "the helmet of salvation" (verse 
 17), from lix. 17 ; ** having shod your feet with the [jreparation of the 
 gospel of peace" (verse 15), after Hi. 7; "the sword of the Spirit, 
 the word of God " (verse 17), after xlix. 2. 
 
 PIIILIPPIANS. 
 
 Phil. ii. 16: Isa. .\lix. 4. 
 
 The apostle's hope that he did not " labor in vain " is from the 
 Septuagint of Isa. xlix. 4, where these words express Israel's fear that 
 its existence had been a failure. 
 
 TiTxt. — For the \n(jf of Sept., the Epistle has f/f kexov, an easy variation. 
 
 COLOSSIANS. 
 
 Col. ii. 3: pRov. ii. 4. 
 
 The expression, "the treasures of wisdom and knowledge are 
 hidden," is after Prov. ii. 4 ; Job xxviii. 21.
 
 202 QUOTATIONS IN THE NEW TESTAMENT- 
 
 FIRST THESSALONIANS. 
 
 CJiaptcr ii. 4. " God, who tries our hearts." 
 
 From Prov. xvii. 3, after the Aramaic (which gives the Hebrew 
 accurately), though the words are all found in the Septuagint of this 
 verse. 
 
 CJiaptcr ii. 16. 
 
 The expression, "to fill up their sins," is after the Septuagint of 
 Gen. XV. 16. 
 
 Chapter iv. 8. " God, who gives his Spirit to us." 
 After Ezek. xxxvi. 27, Septuagint. 
 
 CJiaptcr V. 22. "Abstain from every form of evil." 
 Compare Job i. i, Septuagint. 
 
 SECOND THESSALONIANS. 
 
 CJiaptcr ii. 8. " Shall slay with the breath of his 
 mouth." 
 
 After Isa. xi. 4 ; Hos. vi. 5 ; Job iv. 9 ; following an Aramaic 
 version freely, with use of Septuagint terms.
 
 SECOND TIMOTIIV. 203 
 
 SECOND TIMOTHY. 
 
 2 Tim. ii. 19: Num. xvi. 5, 26, 27; Isa. lii. 11. 
 
 Hcb. (Num. xvi. 5). " Vahwe will show who are 
 
 hii 
 IS. 
 
 Sept. " Gotl has known \or, knows] those who arc 
 his." 
 
 Timothy follows the Septuagint, only substituting " the Lord " for 
 "God," in which divine names the manuscripts are apt to vary. 
 The rendering " has known " {or, knows) in Numbers is excluded by 
 the connection. 
 
 A';/w. xvi. 5: iS-i^x-nK Twry ;'t] 
 
 Sept. : Kal tyvu 6 Oedc ToOf ovrac airov. 
 Tim. : 'Eyvu Kvpto^ rwf ivrof avrov. 
 
 Ti-xt. — Sept. points >.T, A'<j/ partcp., instead of >*T, ////f/ imperfect. 
 
 The second quotation in this verse of Timothy, " Let every one 
 who names the name of the Lord depart from unrighteousness," 
 seems to be formed after Num. xvi. 26, 27, where the people are 
 warned to withdraw from Korah, Dathan. and .Abiram, in order not 
 to be involved in their fate ; and Isa. lii. 11, where the exiles, about 
 to leave Babylon for Canaan, are exhorted to keep themselves clear 
 from the uncleanness of their heathen surroundings. There is no 
 direct citation of words.
 
 204 QUOTATIONS IX THE NEW TESTAMENT. 
 
 HEBREWS. 
 
 Heb. i. 5 : Ps. ii. 7. 
 
 "Thou art my son, to-day have I begotten thee." 
 
 The Epistle quotes literally from the Septuagint, which gives the 
 Hebrew accurately. 
 
 Ps. ii. 7 : ■T^l'^- ^^'"^ *^^ "^^^ '^? 
 
 Sept., Hebrews : TClog fiov d ai, iyu orifitpov yeyiwTjKa ae. 
 
 The psalm is a congratulatory ode (apparently a coronation-ode) 
 addressed to a king of Judah, declaring his coming triumph over the 
 surrounding nations, and calling on these last to render homage to 
 Vahwe, God of Israel. The king, as head of Yahwe's people (which 
 is his "son," Hos. xi. i), is called the son of Yahwe (so Solomon, 
 2 Sam. vii. 14), and is said to be begotten on the day when he 
 is publicly recognized as king. The psalm speaks only of the 
 reigning king and his future victories, and is not Messianic in the 
 ordinary sense of that word, since it does not portray the ideal state 
 of glory for the nation, as, for example, is done in Isa. xi. But, in 
 accordance with the disposition of the New-Testament times (partly 
 induced by the failure of the literal fulfilment) to see predictions 
 of the Messiah wherever the detached Old-Testament words would 
 lend themselves to such an interpretation, our passage is so treated 
 here in the Epistle, which cites it as showing the superiority of the 
 Messiah over the angels, inasmuch as to him only (according to 
 the writer's interpretation) this title is applied. There follows 
 immediately the quotation from 2 Sam. vii. 14, which has already 
 been considered (see on 2 Cor. \i. iS).
 
 IIKIJUEWS. 20.0 
 
 Heu. i. 6: Dia'T. xxxii. 43. 
 " And let all the any^cls of CJod worship him." 
 
 Dfut. xxxii. 43 (Sf/>t., Ifibrnvs) : Ka/ Tx^CKWuauruaav airu nuvrtf uy)t7M 
 Oiov. 
 
 J'}, xcvii. 7 : D'rlSK-S3 n-onnt?n 
 
 Seft. : UftooKwiiaaTe avTi^ nuVTei, 01 u)jtXo< avTov. 
 
 These words, not found in the Hebrew of the Old Testament, are 
 cited hterally from the Scptuagint of Deut. xxxii. 43, which reads : 
 "Rejoice, O heavens, witli him, and let all the angels of God 
 worship him ; rejoice, () nations, witii his people, and let all the sons 
 of God strengthen themselves in him." The literal agreement with 
 this Scptuagint passage is sufficient proof that our citation is not 
 made from Ps. xcvii. 7, of which the Hebrew reads : " Worship him, 
 all ye gods " (an exhortation to the heathen deities to pay homage 
 to Vahwe, God of Israel), and the Scptuagint (xcvi. 7): "Worship 
 him, all ye his angels " (incorrect rendering of Hebrew clohim by 
 "angels"). 
 
 The Scptuagint verse has been expanded (by scribes) by the 
 paraphrastic introduction of material from Ps. xcvii. 7 (quoted 
 above), and from such passages as Ps. xxix, i (Sept. xxviii. i): 
 "Offer to the Lord, O sons of God, . . . glory and honor," and 
 Isa. xliv. 23 : " Rejoice, O heavens, because God has had mercy on 
 Israel." The occasion of this expansion was the estimation in which 
 the Hymn of Moses was held in later times as a splendid picture of 
 Israel's glory, the Messianic interpretation that was given to it, and 
 l^erhaps the fact that in some manuscripts of the Alexandrian recen- 
 sion it was written at the end of the Book of Psalms, so that it might 
 easily thence have received additions (Meyer). It is possible, also, 
 that the author of the Kpistle quotes from the song as appended to 
 the Psalms (Meyer); but this supposition is unnecessary, since he 
 would naturally take it from his Scjjtuagint manuscript as a part of 
 Deuteronomy, from which Justin Martyr quotes it. 
 
 The Song of Moses (which seems to have been composed near 
 the seventh centur)- li. C.) ends with a dcscrii)tion of Vahwe's ven- 
 geance on the enemies of Israel, and the establishment of the nation 
 in its own land, as a people consecrated to Vahwe's worship. This
 
 206 QUOTATIONS IN THE NEW TESTAMENT. 
 
 outlook naturally suggested the Messianic time, and the Messianic 
 interpretation, which is given here in the Epistle. The honor, which 
 in the Septuagint addition is ascribed to Vahwe, is here transferred 
 directly to the Messiah, who is thus represented as far above the 
 angels from whom he is to receive homage (on this point, see on 
 Rev. XV. 3, 4). The hymn is regarded in the Epistle as "bringing 
 the first-begotten [the Messiah] into the world" (Heb. i. 6), that is, 
 as solemnly introducing him to Israel and to all men as the deliverer 
 of his people ; the author of the Epistle assumes the pre-existence of 
 Jesus, but does not connect this introduction with any moment 
 of his life on earth or afterwards. 
 
 Text. — The Sept. verse is made up of two distichs, which form a clear 
 poetic parallelism : — 
 
 Ei?>puv(>j?-e ovpavol ufw, avTiJ, 
 
 Kal irpooKwrjauTuaav avTu iruvre^ u.yy€?uoi dcoii' 
 
 EiopuvOrj-e lOvri fiiru tov Tuiov avTov, 
 Kal ivtaxvau'ucav av-u nuvTeg viol Oeov. 
 
 The third line is the translation of the first clause of the Heb. of verse 43, and 
 the first line likewise (the pointing iO>' being adopted), with substitution of 
 " heavens " for " nations ; " the second line is formed after Ps. xcvii. 7, and the 
 fourth is made parallel to it by substituting for "angels of God" its equivalent, 
 " sons of God," and " strengthen themselves in " for " worship." 
 
 Heb. i. 7 : Ps. civ. 4. 
 
 //cd. " Who makes his messengers of winds, his 
 ministers of llaminor fire." 
 
 Sep/. " Who makes his angels spirits, and his min- 
 isters a flaming fire." 
 
 Hebrews. " W'lio makes his angels spirits, and his 
 ministers a flame of fire." 
 
 Ps. civ. 4 : DriS tr'K rn^E/o ninn loxSn r\\&y 
 
 Sept. : 'O iTotCiv Toi'r uyye?jnvr avTov TTvevuara, nal rovf ^.eiTovpyoii^ aiiTOv mp 
 ^'fJiyov. 
 
 Hebrews: 'O Troajv Torf ayyi7jmq avrov Trvevftara, koI Tovr Mc-ovpyovg airov 
 irv()dc <{>?.oya.
 
 HKDUKWS. 2U7 
 
 For the meaning of the Hebrew, compare the similar construction 
 in Cicn. ii. 7 : " Vahwe Klohim fashioned liie man liusl," lliat is, out 
 of ihist ; so lierc, he makes his messengers out of winds (that is, he 
 makes winds his messengers), and his ministers out of flaming fire 
 (he makes tlie flaming fire, the hghtnings, his ministers), in agree- 
 ment with the preceding context, " wlio makes clouds his chariot, 
 who walks on the wings of ilie wind." 
 
 The psalm is a description of tlie glory of God as displayed in 
 nature, and our verse aflirms that he uses the winds and the light- 
 nings as his servants. The translation of the Septuagint, followed 
 in the Kpistle, according to which the angels are spoken of, is against 
 the Hebrew construction and the context. The first clause of the 
 Septuagint may be rendered, " who makes his angels winds ; " but 
 the Ki)istle understands " spirits," as appears from verse 14, •' are 
 they not all ministering spirits?" and the verse in Hebrews must be 
 interpreted, " who makes his angels ministering spirits, enduing them 
 with tiie brightness and power of a Haine of fire," thus putting them 
 beneath the Son, the Messiah, in dignity. The " flame of fire," 
 instead of the " flaming fire " of the Septuagint, is a verbal variation 
 of the writer. 
 
 Text. — The expression TVtjy followed by two nouns without preposition 
 may be rendered in four ways: \. "To make a thing to be something, or in the 
 form of something" (Exod. xxx. 25, 35; Num. xvii. 3 (xvi. 38); Judg. xvii. 4; 
 Isa. xliv. 15, xlvi. 6; Hos. viii. 4; Esth. ix. 17, iS, 22): this case is rare, the 
 second noun being usually introduced by 7. 2. " To make a thing to consist of 
 something" (P'xod. xxxvi. 14). 3. "To make a thing with something attached to 
 it" (Gen. vi. 16; E.xod. xxvi. 31). 4. "To make a thing out of something" (Gen. 
 ii. 7 ; E.\od. xxxviji. 3). Of these, the last is the only one that here suits the 
 connection. From the preceding verse, we should here expect the nouns to 
 stand in the inverse order; and, even as they stand, we are tempted to render the 
 verse : " who makes winds his messengers, the flaming fire his minister," but 
 th.it thi ii^.u'i- is so decidedly against it. 
 
 Heb. i. 8, 9: Ps. xlv. 7, 8, (6, 7). 
 
 Hcb. " Tliy tlironc, O Eloliim, is for ever and ever, 
 the sceptre of thy kinj^dom i.s a sceptre of equity \oi\ 
 iipriL^litmssJ ; ihoii hast loved righteousness and hated
 
 208 QUOTATIONS IN THE NEW TESTAMENT. 
 
 wickedness, therefore God, thy God [or, therefore, 
 O Elohim. thy God], has anointed thee with the oil 
 of qrladness above thy fellows." 
 
 Septuagint the same, with " God " for " Elohim." 
 
 Hcbrcius (after Sept., with one variation). "Thy 
 throne, O God, is for ever and ever, and the sceptre 
 of uprightness is the sceptre of thy kingdom ; thou 
 hast loved righteousness and hated iniquity, therefore 
 God, thy God, has anointed thee with the oil of glad- 
 ness above thy fellows." 
 
 In verse 8 the two best manuscripts (the Vatican and the Sinaitic) 
 read: "Thy throne is God for ever and ever, and the sceptre of 
 uprightness is the sceptre of his kingdom." 
 
 Ps. xlv. 7, 8 : n^nx 8 ^OoS-? o?D -iti''0 £33^ nj.'! dSi;^ D'tI'^x '1«?3 7 
 ; T7?n? p't:;!^ \'yd -yribK dtiSn •inc'p {2-S;'. ;*c'">. NJb'm. pi.y 
 
 Sept. : ' 'O Opuvoq aov, 6 deoc, e/f aluva aiCn>oi, f>ui36og {vOvttjtoc; fj f>u^6o^ ri/c 
 j3uat?u£iac aov. ^ tiyuTtriaa^ diKaioavvrjv km ifiiarica; uvofiiav 6iu rovro l^P'^ai ae 6 
 Ofdf o 0fof aov D.aiov uya^^uuaeug wapu roj)f fieroxovg aov. 
 
 Hcbrnos : [' Il/jof de rhv vidv\ b dpCvor aov, 6 9t6g, eIq rbv alLra [tov alC'Vor] koi 
 Tj fkiidih^ TTj^ tvOvTTjToq J) jiuj3dog tF/^ ^aai}.da^ aov. 9 7fyuTrjjaa( diKaioavvrjv koI ifiiat)- 
 aac uvofiiav 6iu tovto ixpiaiv ae, 6 deo^, 6 deog aov llaiov uya?i?.iuaeu(; vapu tov( 
 fttToxovi aov. 
 
 The translation of the Hebrew is doubtful. The psalm, as 
 appears from verses 2 (i), ii (lo), is a nuptial ode addressed to an 
 Israelitish king, whose military glory is celebrated in verses 3-6 
 (2-5), after which follows this declaration of the permanence of his 
 throne. As the text now stands, " Elohim " is most easily taken as 
 vocative, and as an epithet of the king. As this name is given lo 
 judges (Exod. xxii. 27 ; Ps. Ixxxii. 6 ; John x. 34, 35), it is certainly 
 possible that it should be given to a king ; but it is to be noted that 
 it is employed in the case of judges as an appellative, and not as a 
 title, and it does not seem in ])lace here. The other translations 
 suggested are, however, unsatisfactory : " thy throne [which is a
 
 ilKHUKWS. 200 
 
 throne] of God," or " tliy throne is [a throne] of (lod," or " God is 
 tliy throne ; " the two first, though tiie possibihty of thcni is proved 
 by Lev. xxvi. 42, seem iiard and unnatural in tliis connection, nor 
 does such nn expression in reference to the Israelitish throne occur 
 elsewhere in the Old Testament; the third (which is found also in 
 Hebrews, according to some manuscripts) is not less hard. In this 
 difficulty of extracting any good sense from the present text, it has 
 been proposed to change it ; but no emendation has been suggested 
 that commends itself. That the Hebrew text is defective, is suggested 
 by the fact that " Klohim " occurs twice in the immediate context as 
 the subject of a verb, of which the king is the object : verse 3(2), 
 "God has blessed thee forever;" verse 8 (7), "God, thy God, has 
 anointed thee with the oil of gladness." It would be natural here 
 to supply some verb, as : " God has blessed [or established] thy 
 throne forever," or to suppose that the word " Elohim " is a corrup- 
 tion of some such verb. In any case, the general sense is clear from 
 the connection : the royal throne is firmly established by the favor 
 of the God of Israel. Compare Isa. ix. 6(7), "for the increase of 
 the government and for unending peace, on the tlironc of David and 
 in his kingdom, to establish and maintain it in justice and righteous- 
 ness t'rom now on forever." 
 
 The psalmist looks to the everlasting continuance of the king's 
 dynasty, and the glory of his name, verse 18 (17); and this grandeur 
 ascribed to the future of Israel led naturally to the Messianic con- 
 struction of the psalm here given in the Epistle. One of the read- 
 ings in Hebrews employs the divine name directly of the Messiah ; 
 the other affirms that God is the throne of the Messiah, that is, the 
 place and sui)port of his glory ; either of these readings would satisfy 
 the author's argument by establishing the superiority of the Messiah 
 over the angels. 
 
 Heb. i. 10-12: Ps. cii. 26-28. 
 
 Hcb. " Of old thou didst found the earth, and the 
 heavens are the work of thy hands. They shall jierish. 
 but thi)u shalt remain, and all of them shall wear out 
 like a garment, like raiment thou shalt change them.
 
 210 QUOTATIONS IN THE NEW TESTAMENT. 
 
 and they shall be changed. But thou art the same, 
 and thy years shall not be ended." 
 
 Sept. " In the beginning thou, O Lord, didst found 
 the earth, and the heavens are the works of thy hands. 
 They shall perish, but thou remainest, and they nil 
 shall grow old like a garment, and as a mantle thou 
 shalt roll them up, and they sliall be changed. But 
 thou art the same, and thy years shall not fail." 
 
 So Hebrews, except that, according to the best manuscripts 
 (B, k), it inserts " as a garment " after " roll them up " (but this may 
 be scribal error). 
 
 /'j-. cii. 26-2S: n3N' n-DH" : D'ot^ TT H^i'oi mD' y^^ry D'jaS^- 
 N^n Tyr^^f.^ =» : laSn-t DiD'Snn i^nS^ i'?^' n:32 0^31 nb;'n nwi 
 
 T • I V i 
 
 Sef't. : ^^ Kar' upxtk t^" f'/V ov Kvpte kdeneTduaag, koX fpya tuv ;if^t>v aov elaiv 
 oi ovpavoi ^^ airol uirolovvToi, cv 6e diafuveig' aai Truirtf ug iiiutwv no}Miu)dr)aov- 
 rai, nai uael n£piiii'j?Miov c/u^ei^ airovg kuI uA^ciyycov-ai- '^ mi 6k 6 atToi d, Kai tu 
 irr) aov ovk iK?.eiipovaiv. 
 
 Hebrews : ['° Ka2] av kot" apx^, Kvpie, rfjv y^v ideneTuuaag, kqI ipya tuv x^if^v 
 aov t'tuiv oi ovpavoi " avTol uirolovvTai, av 6e 6ia/jEVEig- nai nuvTEg (if i/iunov 
 TTa?MiuOi/auvTai, '- kui uael ■KEpiii67.aLav il'^Eig avToig [<jf ifiunov] Kai u?.?Myi/aovTai, 
 av Se 6 avTor; eI koI tu etj) aov ovk EK/itiipovaiv. 
 
 The psalm-passage is a trustful declaration of the everlasting 
 permanence of Yahwe, God of Israel, which in the Epistle is taken 
 as an address to the Messiah. A reader of the Hebrew could not 
 so interpret it, for the name Yahwe is never given to the Messiah 
 in the Old Testament ; but for a Christian reader of the Septuagint, 
 to whom the name " the Lord " was familiar as a designation of the 
 Messiah, such an interpretation would present no difficulty. 
 
 Tixt. — Sept. «n-' opX'k, "in llic beginning," is allowable interpretation of 
 □"ja*^, "of old;" hi-pu is inserted for fulness and clearness; ■na}.uujOijaovTai, 
 "grow old," is paraphrastic rendering of w3', "wear out;" iliiEig, "roll," 
 seems to be scribal error for itXku^Eig, " change," which is found in Cod. Sin. ' ; 
 WkiixptAiaiv, "fail." is a fair general rendering of lOH', "be ended." The Epis- 
 tle, slightly changing the order of Sept., writes: av kqt' upx^C i^^W "^vv yvv.
 
 IIKBUEWS. JU 
 
 I>robably a freedom of tlic author; Cod. Alex, is very near this: har' upxw; m 
 kvpie Ttjv yi/v, most likely following the N. T. text; the insertion of <ic ifturiov 
 after tVi^ur avrovr in Codd. Vat. and .Sin. is very hard, and may be regarded as 
 a scribal addition from the preceding verse. 
 
 Heu. ii. 6-S: Ps. viii. 5-7. 
 
 Hcd. "What is man that ihou art miiKlfiil of him, 
 and the son oi man that thou visitcst liim, aiul liast 
 made him a Htlle inferior to (iod, and with i^-lorv and 
 honor hast crowned liim ? Thoti hast made him ruler 
 over the works of thy hands, thou hast put all things 
 under his feet." 
 
 Septuagint, the same, except that (with the English Authorized 
 Version) it ends the interrogation with " visitest him," and incor- 
 rectly pvits "angels" for "God" (Hebrew Eloliim never meaning 
 "angels"). Hebrews is identical with the Septuagint. 
 
 /v. viii. 5-7 : d;"3 ?n-<Dnni ^ : ^inpijn "3 mN-pi ii-»3Tjn-'3 trh'jx-mj 
 
 Sfpt. : ' T/ lanv uvBp<jnor on /iiiin/aKij avrov, fj v'lbr uvOpuTrov on emoKEiTTij 
 avTi'iv : ^ l/?.uTTL)aar airdv iSpaxv n nap' uy^Duwr, dn^ij koI ri/i>j ecTf<l>uvuaa^ av~6v, 
 ' Koi Kareartjoa^ avrbv M tH Ipya tuv .^f^pwr aov' itdvTa vTrira^a^ vuokutu tuv 
 
 Ttoduv OVToi', 
 
 Ifehrnos : * Tt lortv uvdpu-Ko^ on /n/ivr/ai;// ai'Tov ; j] vlbg uvOpunov on emnninry 
 ai-uv ; ^ qJuiTTuaar avTbv (ipaxv n TtOji' u)^i?.mc, Ao^rj kuI Ttfii) iaretfuvunac avTuv, 
 [koI KaTerr^aar avrbv im rii Ipya tup x^tp^v aov\ ^jravro VTrera^ru; vnoKuTu rwv 
 TToAiiv avTov. 
 
 Tlie psalm is an exclamation of wonder at the high dignity con- 
 ferred by Cod on man, in that he has invested him with lordship 
 over the whole creation. It is the same conception of man's posi- 
 tion that is given in Gen. i. 26-2S : man is made in God's image, 
 and, with his noble attributes, is but a little below his divine Creator. 
 It is the race of which the psalmist is speaking. The author of our 
 Epistle finds here a prediction of both the glory and the humiliation 
 of the Messiah, the glory of universal lordship attained by taking
 
 212 QUOTATIONS IN Till: NEW TESTAMENT. 
 
 the nature of man, which is a little lower than that of the angels; 
 and his discussion of the passage is particularly interesting, because, 
 contrary to his wont, he gives his reason for the typical interpretation 
 that he adopts. He holds (verses 8, 9) that the absolute supremacy 
 over all things, spoken of in the psalm, is not literally true of the 
 human race, but is realized to the full in Jesus, who, having become 
 man, has been, because of the suffering of death, crowned with glory 
 and honor. We can understand how our author, full of the glory of 
 the Christ, sees the announcement of it ever}-where in . the Old Tes- 
 tament ; it is but a small thing, alongside of the nobleness of his 
 glowing argument, that he falls into the literalness of his time, and 
 presses into ser\ice the incorrect rendering of the Septuagint. 
 
 Heb. ii. 12: Ps. xxii. 23. 
 
 Ilcb. " I uill declare th)' name to m)- brethren, in 
 the midst of the congregation will I praise thee." 
 
 Septuagint and Hebrews, the same. 
 
 /'j. xxii. 23 : i\i^yy^ Snp^ :|in3 "-nsS "^-cj n"|3DX 
 
 Sept. : £iitj-/7}C0/iai rd ovofiu gov Tolg aJe/l^oZf fiov, iv fdat^ £KK7i7)aiai vfivi/au ae. 
 Hebrews : 'Ai:ayy£?.u rd 6vo/xu aov Toig u6E?.<t>olg /jov, tv iieau kKK^.rjaiag ifivynu ar. 
 
 The psalm is a cry out of deep suffering, followed by a strain of 
 thanksgiving to God, the personal experience of a pious Israelite, 
 referring to no one but himself. The words might, indeed, be 
 adopted by any suffering servant of God, and therefore by the Mes- 
 siah ; but the Epistle, accepting the current Messianic interpretation 
 of the psalm, and taking the expression literally and without regard to 
 its context, treats it as an utterance of the Messiah, which, by the 
 words " my brethren," affirms the oneness of Jesus and his disciples. 
 Here again, in following out his spiritual thought, that Jesus is a 
 saviour by reason of his complete identity with his people in nature 
 and experience, the author, feeling that a recognition of this fact 
 must exist in the Old Testament, obtains it through the literal, verbal 
 exegesis of llic time. To this quotation he adds another, in which 
 his exegesis is still more forced.
 
 IIEBUKWS. 213 
 
 Heb. ii. 13 : ISA. viii. 17, 18. 
 
 Ilcb. " I will hope in him. Bclu)ltl. I and ihc chil- 
 tlren whom Vahwc has given iik.- [arc signs and omens 
 in Israel ]." 
 
 Sept. " I will trust in him. Behold, I and the chil- 
 dren whom God has given me ; [and they shall be 
 signs and wontlers in the house of Israel]," 
 
 Hebrews (following the Septuagint). " I will trust 
 in him. Behold, I and the children whom God has 
 given me." 
 
 /fj. viii. 17, 18: mn- '^-'{T}} ">ax D'lyni 'D]x njn" :iS 'n'lpi'^ 
 
 Sept. : " Kal ncnotOuc lao/iai iif aiir^. ^^ Idoii kyu nai tu naidia a ftoi iduKev 6 
 dtor. 
 
 Hehmos : [Kai :r('xAa'] 'Ej-u taojicu TZCKOiOiJC Itt' avrut' [kuI 7cu?ui'] 16011 kyd Kai 
 Til -iTOtSia a fUM. i6u)iicv 6 Oeoc. 
 
 The prophetic section, Isa. vii. i-ix. 6 (7)' is a burning invective 
 against the Israehtish and Judean foreign policy of the time (under 
 Ahaz, during the Syro-Israelilish war), or, rather, against the folly of 
 the people in trusting to any help but that of Yahwe. Israel, says 
 the text, hoped in Resin, king of Syria, and Pekah, king of Israel ; 
 but Yahwe would bring on them the dreaded Assyrian power (Tig- 
 lathpileser II.). The prophet is commanded to reject the popular 
 counsels (viii. 12), and to denounce those who trusted to sooth- 
 sayers an<l not to the God of Israel (verse 19). But in recreant 
 Israel (Judah) there was a party who firmly maintained confidence 
 in Yahwe, a righteous germ in which lay the prophet's hope for the 
 future of Israel, the party that comprised Isaiah's disciples. These 
 alone are to be the recipients of the divine word. The prophet 
 receives the command (verse 16): " Bind up the testimony [Yahwe's 
 testimony, through Isaiah, of his willingness to save Israel], seal up 
 the instruction [the /ora, Yahwe's guiding admonition to Israel 
 
 • Some critics regard this section as havlni; boen worked up, by a later editor, from 
 defective reports of lioiah's wo:ds. See Chcyne : The Prophecies of Isaiah, i. 41.
 
 214 QUOTATIONS IN THE NEW TESTAMENT. 
 
 through Isaiah] among my disciples." Then follows abruptly the 
 prophet's declaration of faith in Yahwe, and his announcement that 
 he and his children had been appointed signs, living symbols, of the 
 divine will, so that there was no need of the people's resorting to 
 wizards and necromancers (verses 17, 18): "And I will wail on 
 Yahwe, who hides his face from the house of Jacob, and I will hope 
 in him. Behold, I and the children whom Yahwe has given me are 
 signs and omens in Israel from Yahwe of hosts, who dwells in Mount 
 Zion." The children to whom he refers are Shear-jashub, "A rem- 
 nant shall return" (vii. 3, x. 20-22), and Maher-shalal-hash-baz, 
 " Haste-spoil-huny-prey " (viii. 3, 4), whose names were to teach the 
 people that Assyria would spoil Damascus and Samaria, that, in the 
 midst of foreign invasion and dreadful suffering, God would still be 
 with Judah, and that, though the ravages of war should leave only a 
 remnant, their God would yet have mercy on that remnant, and make 
 of it a nation ; and the same lesson was involved in the prophet's 
 own name, Isaiah, "Salvation of God." It was a word for the then 
 emergency ; and the prophet and his children were walking symbols 
 of the divine will, and omens of the nation's fortunes. The only 
 unity which e.visted among them (the children were babes at this 
 time) was that which exists between every father and his children, 
 and that which resulted from their belonging to the same prophetic 
 household, and all bearing symbolic names (without knowledge of 
 this fact on the part of the children). 
 
 The Epistle, ignoring the historical sense of the words, takes a 
 part of a sentence, and puts into it a Messianic meaning which it 
 might, thus isolated, conceivably bear. The author was probably led 
 to this view by following the faulty punctuation of the Scptuagint, 
 which puts a full stop after " God has given me ; " and thus the 
 speaker, the " I," dissevered from the connection, might, in this 
 somewhat obscure passage, seem, to one on the lookout for types 
 and allegories and hidden predictions, to be the Messiah. Hence 
 are inferred, in the Epistle, the oneness of Jesus and his people, and 
 the necessity of the incarnation of the Messiah, — the Messiah, the 
 prophet is held to say. is one with his children, and, in order to be 
 one with them, must take on himself their nature.
 
 HEBREWS. 215 
 
 Heii. iii. 2: NuM. xii. 7. 
 
 Ueb. " Not so my servant Moses — in all my house 
 he is railhtul." 
 
 So the Scptuagint, from which the Epistle adopts the latter part 
 of the expression, and applies it to Jesus, " who was faithful to him 
 that appointed him." But Jesus, the author goes on to s:iy, was 
 counted wortliy of more glory than Moses ; since the latter was 
 faithful as a servant in God's house of worship, but the former as a 
 son in the spiritual house, which is tlie church. ( )n iliis honor con- 
 ferred on the church, the author bases the exhortation contained in 
 the next ciuotation. 
 
 Num. xii. 7 : N^H p^}^ '"T^^'^r'^^'l nC'O 
 
 Sept. : M(jvo//c iv b'Ai^ tu oinif) /inv tnarii^ tan. 
 
 Hebreius : '\r\ao\)V, TTiortiv wtq, . , . uc koi Muvai/c tv [ohj] t^ oZ«9 ahroii. 
 
 Heb. iii. 7-1 1, 15, iv. 3, 5, 7: Ps. xcv. 7-1 1. 
 
 //i'/k "O that )e would hear his voice to-day! 
 Harden not )our heart, as at Meribah, as on the day 
 of .Massah, in the wilderness, when your fathers tried 
 me, prov(;d me, yea, saw my work. Forty years I 
 loathed that oreneraticm. and said. They are a people 
 that err in their hearts, and they know not my ways. 
 So that I sware in my wrath, They shall not enter in 
 to my rest." 
 
 S('/>/. (xciv. 8-1 1). " To-da)-, if ye will hear his 
 voice, harden not your hearts, as in the provocation, 
 like as in the day of the temptation in the wilderness, 
 where your fathers tried, proved, and saw m\' works. 
 Fortv years I was anc:r\' with that crenerati^n, and said. 
 They always err in their luarts, antl they have not
 
 216 QUOTATIONS IN THE NEW TESTAMENT. 
 
 known my wa)s ; as I sware in m)- wrath, They shall 
 not enter in to my rest." 
 
 Hcbrrdjs (after Sept.). " To-day . . . wilderness, 
 where your fathers tempted me in provinc^^ me, and 
 saw my works forty years. Wherefore I was angry 
 with this generation, and said. They alwa)s err in their 
 hearts, but they have not known . . . rest." 
 
 /v. xcv. '7-1 1 : Df3 nr-i-p^ Dp33'7 itr/pn-^x^ : ^;'0'iyn iVp|-DN orn' 
 
 7\yd DT3"i5<'° :'Sl'i3 INn-DJ 'JUn3 D3'r*nX 'J^DJ lir'Ns : 13T33 HDO 
 
 'ni'3c?j-niy« " : 'D"»T u'T-xS Dm on 3dS 'vn d>' "(oxi "'na onx 
 
 : 'rin^j-p-Sx iix3;-DX '3X3 
 
 Sept. : * ^Jifiepov iuv tj/^ (puvfjg avrov uKOvaijre, fti) aKTitjpvvTjre tu( Kapdiag vfiuv, 
 uq tv Tu -naparnKpaafiC), Kara t^v rj^epav Toii ireipaG/xoii iv Tif ipt/ftu ' ' ov cncipaauv 
 oi nartpeg v/iiJv^ idoKifiaaav sal tidoaav ru ipya [lov. ^° TecanpuKOvra irrj Trpoau\Otca 
 rj yevcd kiitivTj, koI eina, 'Aet Tr/^avCivTai tt) napdin, aai avTol ovk iyvuaav tuc odovg 
 fjim). " uq ufiooa iv tt) opyf) fxov, Et elatTitvaovToi. eig ttjv Karunavaiv (lOV. 
 
 Hebre'iVS : ^"Lf/jiepov iuv rf/g ipuvr/g avrov uKOvariTe, ^ fj?/ GhlrjpvvijTe rag Kopdiag 
 vfiuv (if iv Ttj napaniKpaa/xu Kara t^v ^fjtpav tov Tretpaafiov ev rfj ipijfiij, ' ov imi- 
 paaav oi itaTtptr vfjubv iv 6oKif/aaia Kac ei6ov ru ipya jmjv TeaaepuKOvra irri ' '°(5td 
 iTi)oail)x6iaa tt/ yeved raiiTi) Koi elirov, 'Ael Tx'kavCjVTai rij Kapdia' avTot di ovk iyvuaav 
 Tug odovg fiov " dig ufioaa iv ttj opyt) fiov, E« fZae/Uraovrai elg ttjv KaTuwavaiv fiov. 
 
 The first clause must be taken as the exclamation of the psalmist, 
 and not as the protasis of a conditional sentence (as in the English 
 Authorized Version, the Septuagint, and the New Testament), since 
 the following words, in which God is the speaker, give the content 
 of the "voice." Meribah and Massah must be taken as proper 
 names, and not as appellatives, " strife " (Septuagint, not so exactly, 
 " provocation, irritation ") and " trial, temptation ; " the reference 
 being to the incident described in Exod. xvii. 1-7. Septuagint "was 
 angry," instead of " loathed," is loose rendering. So it may be also 
 with " they always err," for " they are a people that err ; " though here 
 there may have been a different Hebrew text. The "as" in "as I 
 sware " means, " their wandering of heart and ignorance was in 
 accordance with, or connected wiih, my swearing ; " and it is thus 
 equivalent to "so that I sware" (not "to whom I sware," as in the 
 English Authorized Version). 
 
 The Epistle departs in a few cases from the Vatican Septuagint
 
 HEBREWS. 217 
 
 text. " Your fathers tcmptctl by proving," is an admissihlc interpre- 
 tation of the original expression, " tried me, proved me," the second 
 verb being taken as the explanatory complement of the first. The 
 change in the punctuation, whereby the " forty years " is appended 
 to " saw my works," instead of being prefixed to " I was angry with 
 \_properly\ loathed] that generation," is perhaps derived from some 
 manuscript or oral version, but is more probably an intentional alter- 
 ation of the writer, to whom it may have seemed more in accordance 
 with the diets to say that Israel had seen God's works forty years, 
 than to represent God as angry with the people for that time ; ' in 
 the Hebrew, however, the tempting, and the witnessing of God's 
 work, is referred to the one incident at Massah. In consequence 
 of this alteration of the sense, it becomes necessary in the Ei)istle 
 to insert the connective " wherefore." Further, while in the Hebrew 
 and the Vatican Septuagint the people's ignorance of God's ways 
 is put as parallel to their erring in heart, it is here represented as the 
 cause of the latter ("but they did not know my ways"). In this 
 construction (and in one or two minor points) the Epistle agrees 
 with the Alexandrian Septuagint, possibly because this was the 
 Septuagint te.xt used by the author, but more probably because the 
 Alexandrian text has been altered to make it conform to the New 
 Testament. 
 
 The psalm-passage (which is a simple exhortation to the Jewish 
 people not to harden their hearts as their ancestors did) is cited in 
 the F^pistle for a double purpose : first, as a warning to Christians 
 against unbelief and hardening of heart (iii. 12-19); ^"*^ then, to 
 show (iv. i-ii) that the "rest" spoken of in the psalm is not the 
 rest of Canaan, but the sabbatism or sabbath-rest, the physical and 
 spiritual repose and peace which shall be the lot of the followers of 
 Christ wiien he shall come, at the end of the present age, to establish 
 his kingdom forever (compare x. 36-39). This conclusion is drawn 
 from the fact that the statement concerning " rest " in the psalm 
 (" in David," iv. 7, where " David " seems to be merely a designation 
 
 ' To find here .in .illusion to the time durinj; which the Jews " s.iw the works of 
 God" in the deeds of Jesus, the dur.-ition of his life being supposed to be forty years, 
 seems somewhat forced, and is not at all ncccssarj- to the underbtanding of the change 
 of punctuation.
 
 218 QUOTATIONS IN THE NEW TESTAMENT. 
 
 of the book of Psalms) was made after God had instituted the 
 weekly sabbath-rest (see next quotation), and also after Joshua had 
 settled the people in Canaan (iv. 8), so that the •' rest " here prom- 
 ised could be only the Messianic rest. The author assumes that the 
 last verse of the psalm contains a promise, as if it were thus to be 
 construed : '• O Israel, your fathers failed to enter in to my rest 
 because of their disobedience, but do you take warning to-day by 
 them, so that you may not fail to gain the promised rest." But 
 the psalm merely cites a fact of the past, and affirms the failure to 
 enter Canaan only of that one unbelieving generation (in accordance 
 with Deut. i. 34, 35, on which verses 10, 11, of the psalm are based), 
 while the new generation, together with Caleb and Joshua, did enter 
 on the enjoyment of the land and the promise (Deut. i. 36-39). 
 Our author leaves the historical relations entirely out of view, and 
 uses the words for his exhortation and argument, without regard to 
 their proper meaning. His exhortation is religiously elevated and 
 useful, but his exegesis is faulty. 
 
 Text. — Uapa-ixpacuC), " imbitterment, provocation," is inexact rendering of 
 n2"^0, "strife, contention," giving the result of the act, rather than the act 
 itself ; Koi, verse 9, is not strong enough for DJ, which introduces a heightening 
 fact, and in sense is not far from " though ; " the uti, verse 10, may possibly be 
 rendering of ^> (for D>), taken to mean "always," though this word occurs 
 without preposition only as a noun in the sense of "etemit)-" (Isa. ix. 6; Hab. 
 iii. 6; Isa. xlv. 17, Ivii. 15), and we should have to suppose that the Sept. read 
 n> ^. The Epistle has tovtj (verse 10) for Sept. f««7, an unimportant varia- 
 tion (the pronoun is not expressed in the Heb.), and agrees with Alex. Sept in 
 writing (verse 10) e'mov instead of iiTxa of Vat, and ai-roi 6i for «ax atTo*; iv 
 doxuiaaig (verse 9), for i^Kifiacm; is i>erhaps for rhetorical smoothness. In 
 verse 9, Vat Sept. (Roman facsimile) has ildocav, and Alex. «Jw, for cidov, as 
 in the Epistle. 
 
 Heb. iv. 4: Gex. ii. 2. 
 
 //cd. " And [God] rested on the seventh day from 
 all his work." 
 
 Septuagint and Hebrews have the plural, " works," which is not 
 so good as the singular. Tlie citation is in pursuance of the argu- 
 ment described under the preceding quotation.
 
 HEBIIEWS. 210 
 
 Hrn. V. 6, vi. 20, vii. 1 1, 17, 21 : I's. ex. 4. 
 
 Ihb. "Thou art a priest for ever alter tho onler of 
 Melcliizcdck." 
 
 So the Septuagint and Hebrews. 
 
 /'/.ex. 4: pTX-'^*?? 'i?")2i-S;'. dS;'S jnij-nnx 
 
 Stpt., Hebrews: 2i» Itpty^ tlq rhv atuva kqtu t^v tu^iv yiU?.xiat6eK. 
 
 The king whose victorious career is described in this psalm must 
 be regarded as a Jewish monarch contemporary with the poet : this 
 is the only natural inteq)retation of the words. But what differences 
 the thought of the psalm from that of similar odes (as Ps. ii., xlv., 
 l.xxii.) is the statement of our verse, that the king was at the same 
 lime a priest. This requires us to look for a period in Jewish history 
 when one man united in his person the royal and sacerdotal offices ; 
 and what period that was, seems not difficult to determine. Before 
 the priestly office was perfectly organized, it is true, David and Solo- 
 mon and other kings performed priestly duties on certain occasions ; 
 but they never receive the title of priests, — they are regarded as high 
 civil officials, who, in accordance with ancient custom, offer sacrifices, 
 chiefly on state occasions, while the difference between them and the 
 priest proper is distinctly recognized. Here, however, the king 
 is also officially a priest, and we know of no time when such a con- 
 dition of things existed but the Maccabean. For several generations 
 after the priestly Hasmonean family became the civil head of the 
 Jewish nation, in the second century B. C, it continued to exercise 
 the functions which pertained to its sacerdotal character.' Of such 
 a prince the psalmist might say, "Thou art a priest forever," since 
 the Aaronic priesthood was believed to be perpetual. But, in look- 
 ing for an example of such a combination of royal and priestly 
 
 • Thus, John Hyrcanus I. (B.C. 135-106) was high priest and civil ruler, and so, 
 
 --• - ■•'••. his successors, Aristobulus and .Alexander; under the next ruler. Queen 
 
 \ I. the offices were separated, and, so far as appears, never a,i;ain united. It was 
 
 Aristobulus who (according to Josephus) first fomuiUy assumed the royal title; and his 
 
 brcthsr and succtssor, Alexander, may hzvt been t!>; king of our psalm.
 
 220 QUOTATIONS IN THE NEW TESTAMENT. 
 
 characters, he is obliged to go outside of the Israehtish nation, which 
 offered nothing of the sort, and find the prototype of the Maccabean 
 priest-king in that ancient royal personage who in Gen. xiv., as 
 priest of El Elyon, receives tithes from Abraham. The Hasmonean 
 king, who is at the same time priest, is in this respect unlike David 
 or Josiah ; but he may be said to be " after the manner," or, " of the 
 kind," of Melchizedek." 
 
 The earlier Jewish expositors, as the Midrash on the Psalms (on 
 Ps. xviii. 35), and Saadia, interpreted the psalm Messianically ; the 
 later, as the Targum (which explains it of David) and Rashi (of 
 David and Abraham), abandoned this interpretation. It was prob- 
 ably the prevailing view in the New-Testament times, and is naturally 
 adopted by the author of the Epistle to the Hebrews. 
 
 Tex/. — pD is to be rendered "priest," in accordance with the unvarying 
 usage in the O. T. Neither in 2 Sam. viii. iS, nor in i Kings iv. 5, does there 
 seem to be any good ground for departing from the ordinary sense of the word. 
 But, even if we allow that in these two cases it means a high civil official near 
 the king's person, there would be no propriety in adopting that sense here ; the 
 
 king could not be his own jHD. 'ni^TS;' (the final ; is the old genitive 
 
 ending, petrified and meaningless in Hcb.) is an Aramaizing expression, mean- 
 ing " after the manner, of the sort of," and belongs to the post-exilian period. 
 
 Heb. vi. 
 
 Verses 7, 8. 
 
 The picture of the fruitful and sterile lands seems to follow, in a 
 general way, the narrative in the first part of Genesis. " The earth 
 drinking the rain and producing useful herbs," is after Gen. i. 11,12; 
 that which " proiluces thorns and thistles, and is in danger of being 
 cursed," after Gen, iii. 17, 18. 
 
 Verse 14. 
 
 From Gen. xxii. 16, 17. 
 
 « The Maccabean date for the psalm harmonizes with the view, wjiich has nnicli in 
 its favor, that the Melchizedck-story was not known to the Jews till after the exile.
 
 IlLBKLWS. 221 
 
 Ikb. " I swear by myself . . . tliat I will surely 
 bless thee and miiltii)ly thy seed." 
 
 So the Scptiiagint. The Epistle, following the Septuagint, but 
 abriilging, writes, *' multiply thee." 
 
 C7.-«. xxii. 17: 1>'.,-^I-r« ni-x nz^ni p^^s p_3-'3 
 
 Sept. : 'H Mr)v riTioyuv f t'AojT/ffw ae, Kal n^.j/Ovvuv n^.j/Ovvu rb anipfia aov. 
 Ihbrnos: E< \^v ci}Myuv tv7joyrjau ae Kal ttXt/Ovvuv nTiijOvvu ae. 
 
 This promise to .Abraham, of a numerous posterity, is here inter- 
 preted Messianically. 
 
 ycrsc 19. 
 
 The Christian hope is described, by an expression taken from 
 Lev. .\vi. 2, 13, as "entering in to that which is within the veil," 
 entering the Holy of Holies, the immediate presence of God, with 
 allusion to the expiatory self-sacrifice of the great highpriest, Jesus, 
 of the order of Melchizedek. 
 
 Heb. vii. 1-3: Gen. xiv. 17-20. 
 
 The wording of verse i and part of verse 2 of the Epistle is taken 
 from the Septuagint, with the necessary connections. 
 
 Hcbrcics. " [For this] Melchizedek, king of Salem, 
 priest of the most high God, [who] met [Abraham] 
 as he was returning from the slaughter of the kings, 
 [and] blessed him, [to whom also Abraham] divided 
 [6t//., gave] a tenth of all." 
 
 Then follows, in the Epistle, the typical explanation of Melchiz- 
 edck's name and person. 
 
 Ilib. vii. 1-3: [Oi'ror j<//) (')] Mf/\((jf(i<f\, JamP^if Z(i?.rjit, ifptu; rr.i nmv rov 
 it^'ioTov, [0] avvavrj/aac ['Aiipaitfi] irroaTi>ipovTt ti:rd ri/^ Knrrtu- tuv tiaai?Juv [nai] 
 tiXoy^aac [oin'd] (o5 kqI] dtKuTi}v airb iruvruv [kfiipiorv '\3patifi] . . . 
 
 The bracketed words are supplied by the author; the rest is from the Septu- 
 agint, probably from memory.
 
 22-2 QUOTATIONS IN TUL NEW TESTAMENT. 
 
 Though this is not a formal quotation, tlie terms of the Septua- 
 gint are employed in every case but one, "divided," for "gave." 
 The Hebrew " El Elyon " should be taken as a proper name, instead 
 of being translated " the most high God." The signification of 
 Melchizedek seems to be " Sydyk [or, Sedek] is my king," Sydyk 
 (= "the righteous one") being the name of a Phoenician-Canaan- 
 iiish deity : so Adonizedek, the Canaanitish king of Jerusalem (com- 
 pare Salem above), Josh. x. i, signifies "Sydyk is my lord ; " as the 
 name of David's son, Adoniyah or Adoniyahu, i Kings i. 5, 8, means 
 "Yah [or, Yahwe] is my lord." In the Genesis-text the expression, 
 "came to meet Abraham," is used only of the king of Sodom, but 
 is to be understood of Melchizedek also from the connection. 
 
 T<rx/. — The e/iepiaev, "divided," of the Epistle, is a free paraphrase of Sept. 
 iduiKtv, "gave," which is the correct rendering of jH'. Heb. D^V is properly 
 " peaceful," not " peace ; " but what the geographical name originally signified, 
 and whether this is the second element in D^t^^n', it is hard to say. When a 
 proper name has Auoni for its first element, and the name of a city for its 
 second, it is naturally rendered, " lord of such and such a city," as, Adonibezek 
 (Judg. i. 5), "lord of Bezek;" elsewhere, most naturally, "my lord is such and 
 such a thing " (whatever the second element signifies). 
 
 Heb. viii. 8-12, x. 16, 17: Jer. xxxi. 31-34. 
 
 JYcd. " Behold, the days are coming, says Yahwe, 
 when I will make with the house of Israel and with 
 the house of Judah a new covenant — not like the 
 covenant that I made with their fathers in the day that 
 I took hold of their hand to bring them forth from the 
 land of Egypt, which covenant of mine they have 
 broken, though I took them as spouse, says Yahwe, — 
 but this is the covenant that I will make with the 
 house of Israel after those days, says Yahwe, I will 
 put my instruction into their minds, and write it on 
 their hearts, and I will be their God, and they shall be 
 my people ; and they shall no longer teach every one
 
 HEBREWS. 223 
 
 his friend and every one his brother, sayin;^. Kncnv 
 Vahwe, for all of them shall know me. from the- least 
 of them to the greatest of then, says Yahwe. for I will 
 fori^ive their ini(iuity, and their sin I will remember no 
 lonijfer." 
 
 Scpi. (xxxviii. 31-34). "Behold, the days come 
 . . . land of Eg)pt. for they continued not in my 
 covenant, and I disregarded them, says the Lord. — 
 for this is my covenant, ... I will put my laws . . . 
 thev shall not teach ever}- one his fellow- citizen and 
 . . . for I will be merciful to their iniquities, and their 
 sins 1 will remember no lon""er." 
 
 The Epistle agrees (in English translation) with the Vatican 
 Sepiuagint, except that it has " conclude " instead of " make " (verse 
 8) and "the" instead of "my" before "covenant" (verse 10), in 
 which last it agrees with the Alexandrian Septuagint (and elsewhere 
 in the Greek forms accords with the Alexandrian against the Vatican). 
 
 Tir. xxxi. 31-34: -nsti ^^'^p'^ r>"3-r»j< -rc^Di mn-DXj d"N2 d":: n:n" 
 'r>'\pr\ ova o-'ox-nx •r*-*^ -<t7X r\"-»23 j<S» : ncnn n'-»3 r\'^^r^' r\*3 
 
 D-17 D'T,v' "^.n5< ^x";^-n'3-nx n'^jx ityx n^isn rixr -r -'3 : n^n-cxj 
 Q-n-'x': uvh '0"ni n:.-:r»3x d3S-S;'.i D3ip3 "r->^ijn-rx 'ppj nin--CN3 
 -»-3kS vnx-px i7'xi 'n;*.-'.-r(x t7'X li;* n-s'^' xSi ^ : d;'S 'h-rry nrni 
 n'^DX o mn-DXj DSni-n;v d:c:p"dS -nix nn- dSo "2 nin-r>x nn 
 
 : Ti;-" '3rx xS crxtpn"^? DJi';*.";? 
 
 &/>(. : *' 'IM> iifJpai fpxovrat, <^al Kvptor, Koi diaOnoofitu t^ wku 'lopo^A *a? ry 
 oiaift 'lot' Aj dtaOrjKTjv naiv^v, " oi kutu rtjv fitadijKijv ^v duOifjtjv r«f narpuctv airuv, 
 iv iiftipq Hu-a.3ofiei-ov fiov r/^f ;t"/% oirun' »|fljc}f;i' aiTni-r tK )!,c AI^tztoh; dri 
 airoi ovK ivifiniav iv rr) duzOijK^ ftov, nai i)u i]fii7.f]aa airuw prjci nvptor. *' irt 
 avni 7 diaOijKt) ftav rjv diafiT/aofuu ru ««u '\aftai]7., Mtru rur ijfdpaz heivac. d»7T< Kiptor, 
 AAnV 6uau v6fiov- fiov tlr r^v diuiritav aiTuv, aai M KopAia^ nvTuv ')piti>u abroix, 
 Kol Ico tat ai'Toir tlr Oedv aai avroi loovrai fiot ti^ T.a/'v. *• koi oi' ur/ fliAj^ovaiv 
 iKoOTO^ Tin- TO/. TT71' nirov nal Uaaroc rdv ude/p^v (drov '/J-^uv TvC>Oi rdr niptoi • On 
 Tfivrff oid^aovci fit u~b fjixpov airCiv /of /if^iAov qvtuv, 6ri lArwf lijouai rair uAuu'atc 
 airCiv Koi Tuv uftaprujv aJTwv ov ftii iivria9u In. 
 
 Hebrews : ''ItJoi- r/fiipai Ipxoi-rai, /xyti nipior, nal ffiTTeAiou hri rbv oIkov 'lapv,X
 
 224 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Koi Ini Tov ohiov '\oi'6a 6ia9j}Kr,v KOivtiv, ' oi) Kara riiv diadifKrjV i/V eiroitjaa rotf narpu- 
 atv ttvTuv iv T/fiepg em?.a3ouivov fiov ti/C X^'f^i nuruv i^ayayelv avToix ck p,{ 
 Aiyi-TTTov, on atToi ovk ixifieivav kv lij diaOr/Kr^ fjov, ku)u jjpi'/.Tjoa av7ui\\ /i)« KVpio^. 
 '°6n aim; 7 dtalfi/hr/ r/v dtaOr/oofiai tu o'mu 'laiMii/?. f/tru T<if iifiif,a^ tKcivar^ 7.nit 
 Kvpto{, dcdovi vufiovg (lov f/f 17/v diiivotav avrCiv, koX km napdiag airCrv inqpuij'u 
 airovg, Koi laofuu avToig fif Otuv, Koi avToi iaovToi fioi f/f /.aov. " ko? oi- fit/ dtSa^u- 
 aiv taaaro^ rdv TTO/.trriv avrov sai isaaro^ rdv u6t?,<pbv avTov, ^yuv Tvcidi rdv tcipiov, 
 oTi TTuvrec eiAr/aovaiv fte inzo ^ispov fwf pe)u/ov avrojv. ^-6ti i?.et^( eaofiai rule 
 uduiiaii avTui', koi tuv u/xapnCjv avTuv ov fo/ fivi)aUui in. 
 
 The Epistle assumes the identity of Jeremiah's " new covenant " 
 with Christianity, and rightly in so far as the inwardness of obedience, 
 therein prescribed, is concerned. But, at the same time, it is true 
 that the prophet held this higher covenant to be made with Israel 
 as a nation, and that he meant by it not a literal abrogation of the 
 existing customs of sacrifice, but only an infusion of a better spirit 
 into the national Hfe with all its outward forms. He speaks of no 
 salvation outside of the national constitution — he only insists that in 
 the time of Israel's perfection the higher life of spiritual obedience 
 shall exist. Similarly, he says (vii. 22, 23): "I spoke not to your 
 fathers ... in the day that I brought them forth from the land of 
 Egypt ... of sacrifice, but I commanded them, saying, Obey my 
 voice." This, of course, is not to be construed literally, but as 
 meaning : " obedience is better than sacrifices ; " and so the new 
 covenant emphasizes obedience over against sacrifices. The prophet 
 gives no historical prediction of Christianity, but Christianity ex- 
 presses the spiritual thought which he here utters. The Epistle 
 regards the passage as announcing the abrogation of the Levitical 
 system of many sacrifices, in favor of the one sacrifice which Christ 
 makes once for all (ix. 1-12); the prophet's contrast is between a 
 mere formal, national system of sacrifices, and one penetrated with 
 spiritual knowledge and obedience. Compare Joel iii. 12 (ii. 28, 29). 
 
 Tc-x/. — Sept. OTI, for "^DX (verse 32), is possible, but here not good ; r/fii?,^aa, 
 "disregarded," perhaps takes '}f2, "married," in the sense, in which it is some- 
 times used in Arabic, of "being disgusted," a sense not elsewhere found in 
 Heb. ; but it is more likely that the Greek tr.inslators had some other Heb. 
 word in their text, though what word it is difficult to say; i?.euc kaofiai, "will be 
 merciful," instead of "will forgive," is free rendering of TiSdx. The N. T. 
 text (verse 8) for Vat. <>r;a« writes ^lyei (with Alex., Sin.), and avvTe7.fau im for 
 diadr/aoi/ai ; (verse 9) for diedifirrv, it has still another word, inoiijaa, Kuyu (Alex.)
 
 HEUREWS. 225 
 
 for Kol iytj, and ?Jyei for <prjol (here not will) Alex); (verse lo) it omits uov 
 (Alex., Sin., Hcb.) after C)iaOJ]Ki}, writes Atyti for ^iiai, omits jJoktcj (Alex.)t and has 
 imypuxfiu (Alex.) for )puil'u; (verse ii) it has ov /ti/ (Alex., Sin.) for w', and omits 
 ai'TiJj' (with Alex.) after fiiiii>ov. These variations are none of them important. 
 Those of them which are found in the Alex, or .Sjn. may possibly represent a 
 Sept. text of the time (though this is hardly probable), and the others may be 
 explained as changes made without theological purpose by the author. Thus 
 it would be not unnatural, alter having written ?^yet once, to write it again, and, 
 for variety's sake, to substitute other verbs for dtauUTjfu. There seems to be no 
 ground for supposing that the author had any text but that of the Sept. before 
 
 Heb. ix. 19, 20: ExoD. xxiv. 8. 
 
 //c-L " And Moses took the blood, and sprinkled it 
 on the people, and said, Behold the blood of the cov- 
 enant which Yahwe has made with you." 
 
 So the Septuagint. 
 
 Hebrews. " He took the blood of the calves and the 
 goats, with water and scarlet wool and h\ssop, and 
 sprinkled both the book itself and all the people, 
 saying, This is the blood of the covenant which God 
 enjoined on you." 
 
 ExoJ. xxiv. 8 : r\'"i3n-Di T\ir\ i-D«M D;'n-Si' pVi onn-nx rvdn np'i 
 
 : DD'sr nirr n"^3 "^tyx 
 
 Sept. : AalSuv At Muiva7/c rb alfia KareoKiSaaE tov hiov koi elnev, 'ldoi> rd ai/wi rr/f 
 diaOrfKTic fir fttiOiro Kvpior npdc i'lu'tc. 
 
 HcbrciQs: Ao/Juy ro a'ma tuiv /idaxuv Kal u'.iv rpuyuv iterU {>6aTor Kal ii>iov 
 KOKK'.vov Koi iaaunav avro re rb jiiiiXiov Ka2 nuvTa rdv hidv ipuvrujev, Jiiyuv, Toiro 
 Tb alfia T//f OiaOf)Ki]i; ^q htrelTuiTO zpdj Vfuii 6 Oeoc. 
 
 Besides the change of " made " to " enjoined," and of *' the 
 Lord" to "God," the Epistle adds the statement (not found in 
 the OKI Testament) that Moses sprinkled with blood the book of 
 the covenant, which was probably a traditional gloss of the schools. 
 The verbal change appears to be a free rendering by the author.
 
 226 QUOTATIONS IX THE NEW TESTAMENT. 
 
 Heb. X. 5-7 : Ps. xl. 7-9 (6-S). 
 
 Hcb. " In sacrifice and offering thou hast had no 
 delight, my ears thou hast opened, burnt offering and 
 sin-offering thou hast not asked. Then I said, Lo, I 
 come — in the roll of the book it is enjoined on me — 
 to do thy will, O mv God, I delimit." 
 
 Sept. " Sacrifice and offering thou hast not desired, 
 but a bod)- thou hast prepared me ; whole burnt offer- 
 ing and sin-offering thou hast not asked. Then I said, 
 Lo, I come — in the roll of the book it is written 
 concerning me — to do thy will, O my God, I have 
 desired." 
 
 Hebrews as the Septuagint, except that it puts the plural, "whole 
 burnt offerings ; " for " hast not asked," has " hast not delighted in ; " 
 and, omitting the final verb, reads, " I come ... to do thy will, 
 O God," leavi^ig out the "my." In the plural "whole burnt offer- 
 ings " it agrees with the Alexandrian Septuagint. 
 
 Ps. xl. 7-0: ^ nsoni nS'r -h n">D D'jrs nvsn n^ nnj*2i n^t' 
 
 - -,- I . ; ^-: - T^T T V" -■:• T ■•• ■;-T T t:»t 
 
 : "m'sn 
 
 Sfpt.: 'Ovaiav sal ■nponipopu.v ovk T]di7.T)nar, au/ia 6e KaiTjpTi'ju fior 6?MiiaiTu/ia 
 Koi T:ept ufiap-iai ovk i^TTjoag. ^rore dnov Tr5oj) i/Ku, tv KC<fa7j.6i iiiji/uov yi)pa:rrat 
 TTtpl ffiov, ^Tov itou.aai rh di7.7)/iu aov 6 deog fiov kfiovTJiOriv. 
 
 Ilchrcius ■ ^Ovjiav nal trpo'^cbnpuv ovk fjdi?.Tiaac, ad/ia 6e KarripTlau fiof ^6?MKav- 
 Tilifmra sal rrepl uijapria^ oi-n tvdoKTjcar;, '' rCrc il-ov 'l6ov 7/hu, iv Ke^a}u6i pij3/uov 
 yiypa-Toi nepl tfwv, tov -nouiaaL, 6 0e6(, -b Oi/i^fw. aov. 
 
 The Septuagint rendering, "a body thou hast prepared me," 
 comes probably from a scribal corruption of the Greek text ; and " it 
 is written concerning me," is a mistranslation of the Hebrew; the 
 " whole burnt offering " is an expression of the fact that the burnt 
 offering (o/a) was to be entirely consumed (Lev. i. 9), 
 
 The psalmist, after acknowledging God's great mercies to him and 
 to his fellow-countrymen, goes on to declare, in the verses here
 
 HEBREWS. 2J7 
 
 quoted, that the condition of the divine favor was not the ritualistic 
 service of sacrifice, but the obecHence of the heart. It is the senti- 
 ment that we find expressed in I's. 1. 9-15 ; Isa. i. 11, 16, 17 ; Mic. 
 vi. 6-8; Jer. \ii. 3-1 1, xxxi. 31-34, — the return for God's goodness 
 cannot be the outward act of sacrifice (which, doubtless, is recog- 
 nized as a part of the appointed form of service), but only the 
 offering of the soul. He puts away the former in order that he may 
 insist on the latter, which is, indeed, prescribed in the roll of the 
 book of the law (compare Deut. vi. 1-9): " Lo, I come ... it is my 
 delight to do thy will, and thy instruction {tora) is in my mind." 
 
 The Epistle quotes this passage as proof that Christ's one sacrifice 
 has forever taken the place of the Levitical system of constantly 
 repeated offerings. Adopting the then commonly accepted Messianic 
 interpretation, it supposes these words to be spoken by the Messiah 
 "when he comes into the world ; " that is, when he presents himself 
 to men in the character of a Saviour, in this utterance spoken through 
 the psalmist (compare Heb. i. 6). "He [the Messiah] takes away 
 the first [the Levitical sacrifices]," says the author, " in order to 
 establish the second [the doing of God's will] " (verse 9); but this 
 obedience to the divine will, which the psalmist contrasts with sacri- 
 fices in general, the Epistle makes to consist in an act of sacrifice, 
 "the offering of the body of Jesus Christ once for all" (verse 10). 
 He reaches this conclusion by means of the expression, "a body 
 thou hast prepared me," which is in the Septuagint, but not in the 
 Hebrew (rather, is opposed to the thought of the psalmist): this 
 body, he held, could be only that of the Messiah. The argument of 
 verses 1-14 is, therefore, as follows: "It is impossible that sacrifices 
 which have to be repeated year after year should make men perfect ; 
 impossible, also, that the blood of brute beasts should take away sins. 
 Therefore the Messiah says in Ps, xl. : 'Thou, O God, desirest not 
 these sacrifices of beasts, but thou hast prepared my body as a single 
 sacrifice; and so I come (as is predicted of me) to do thy will by 
 the sacrifice of myself.' Other priests must repeat their ineffective 
 offerings ; but he, by one offering, has perfected forever those who 
 are sanctified." This argument might have been made without the 
 quotation ; but a desirable support from the Old Testament seemed 
 to the author to be presented in the Septuagint phrase, " a body 
 thou hast prepared me."
 
 2-28 QUOTATION'S IN THE NEW TESTAMENT. 
 
 Text. — 'HOt'Xijcaf, " hast wished, desired," is a somewhat weak (though in 
 the Sept. not uncommon) rendering of m'3n, " hast delighted in." The most 
 probable explanation of the ou/za (5e KarrjpTiau f^ot, " a body thou hast prepared 
 me," seems tp be, that it arose by scribal error from an original nearly correct 
 rendering: una 6e KaTr/priau fwi, "ears thou hast prepared me," which is actu- 
 ally found in Theodotion and the fifth and sixth versions of the Hcxapla. The 
 final f of the preceding word (written c in the early manuscripts) may have been 
 attached to una, whence by error would arise a^na, thus : TjdO.ijcacuna became 
 ijik'/.tjcacuixa, which was then written ridthjcaq <}ufia. This seems more likely 
 than a misreading of the Meb. ; there is no probable corruption of D'JiK, 
 "ears," out of which a word meaning "body" could be got; KaTTjpncu may be 
 taken as a free rendering of n'lD, "dig out," and so "prepare;" compare 
 Prov. xvi. 27. The expression 'Si* 3inD can here mean only: "it is written, 
 enjoined on me, prescribed to me." 
 
 Heb. xi. 
 
 Verse 4. " By faith Abel offered a more excellent 
 sacrifice than Cain, . . . God bearing witness on [in 
 respect to] his gifts." 
 
 From Gen. iv. 4. The Hebrew, " Yahwe looked to [had respect 
 to] Abel and to his offering," is rendered by the Septuagint, " God 
 looked on Abel and on his gifts ; " and the latter part of the expres- 
 sion, " on his gifts," is adopted in the Epistle, but made to follow the 
 less appropriate verb " bearing witness." 
 
 Verse 5. 
 
 From Gen. v. 24. The expression concerning Enoch, " he was 
 not found, because God translated him," is from the Septuagint 
 (Hebrew, " he was not, for God took him "), and so the verb " to be 
 well-pleasing to God," which is a free rendering of the Hebrew, 
 " walked with God." 
 
 Verse 12. 
 
 From Gen. xxii. 17; the promise to Abraham, that his seed 
 should be " as the stars of heaven and as the sand on the seashore." 
 After the Septuagint, except that the word for " stars " is different.
 
 HEBREWS. 220 
 
 Icrsc 13 ; I Pet. ii. 11. 
 
 From Gen. xxiii. 4 ; Ps. xxxix. 12; " Strangers and pilgrims." 
 The second term from the Septuagint ; the first, after some current 
 oral translation of the Hebrew. 
 
 Verse 18. 
 
 From Gen. xxi. 12; "In Isaac shall thy seed be called." After 
 the Septuagint. 
 
 Ferse 21. 
 
 From Gen. xlvii. 31. 
 
 //ed. "Jacob bowed himself on the head of the 
 bed." 
 
 That is, he had been sitting up during his conversation with 
 Joseph, and at its close lay down. The Se])tuagint, supplying \\Tong 
 vowels to the last word (reading matteh for mittaJi), renders: 
 "Jacob worshipped [= bowed himself] on the top of his staff," that 
 is, leaning on his staff; and this expression is used in the Epistle. 
 
 Verse 23. 
 
 From Exod. ii. 2. Moses is described as a "goodly " child ; the 
 adjective (do-Tfioi/) is from the Septuagint ; the Hebrew also has 
 " good, goodly." 
 
 Heb. xii. 5, 6: Pkov. ill. 11, 12. 
 
 Heb. " Reject \or, despise] not, O my son. tlie 
 chastisement \or, discipline] of Yahwe, and loathe not 
 his correction ; for whom Yahwe loves he corrects, 
 even as a father the son in wh(^in lie deliirhts."
 
 230 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Scpf. " M)- son, despise not [or, regard not lightly] 
 the discipline of the Lord, nor faint when thou art 
 reproved b)- him ; for whom the Lord loves he re- 
 proves, and scourges ever)- son whom he receives." 
 
 Hebrews follows the Septuagint, only substituting " disciplines " 
 {or, chastens), for "reproves." 
 
 Prav. m. ii, 12: '2 ■- : "inn;)in5 vpn-SN*) DXDn-SN 'J3 nin' ip^o" 
 
 :nvy j3-n^ 2^5D1 n'jv mn' dhn— (tyx ns 
 
 Sef>t. : " Y/f, fxfj o/uyupet naiSeia^ Kvpiov, fiijde iK/iiov in' avTov i\eyx<>i^Evo^. 
 "ov yup uyang. Kvpiog £?JyxH, iiaanyoi dk nuvTa vlov ov napadixerai. 
 
 Hebrews : ^ Tli fiov, (jt/ oTdyupti iraideiaq Kvpiov, (XTjiE IkXvov in' airov iKexXo- 
 fievog- ' bv yup iiyanqt Kipiog naideiei, /xaoTiyoi de nuvra vlov oi> napadixercu. 
 
 Instead of "loatlie not," the Hebrew might be translated "be 
 not afraid," of which Septuagint " faint not " is a loose or free ren- 
 dering ; the Septuagint translation " scourges " rests on a different 
 Hebrew text from ours, and makes a better parallelism ; " receives " 
 is free rendering for " delights in ; " " every " is inserted to give 
 roundness to the expression. 
 
 7r;rA — Instead of :iK3^ "and as a father," Sept. read 3XD1 or ^XT), "and 
 inflicts pain en, scourges ; " and the other renderings of the Hexapla were sim- 
 ilar, l/Jy^ei (DDJ in Hexaplar Syriac). This reading commends itself as simpler 
 than the Masoretic, and as making the parallelism more exact in form. Alex, 
 and Sin. have naidcvci (as the Epistle) instead of eJiiyxe^. 
 
 Heb. xii. 12-21. 
 
 Verse 1 2 . 
 From Isa. xxxv. 3. 
 
 //ed. " Strengthen ye the slack hands, and make 
 
 firni the tottering knees." 
 
 SepL " Be strong, slack hands and palsied knees." 
 Hebrcivs. " Lift up \or, restore] the slack hands and 
 
 the palsied knees."
 
 IIEIJUEWS. 231 
 
 /f<;. XXXV. 3: ^i-?K :y&^2 D'2"131 ^£3") DH.; ipm 
 •SV//. ; 'laxiaare x^^P^C uveiftivat koI yuvara napdkcXvfiiva. 
 Hibrews: Tdf napHfiivag X^^P^i "^^ '"" napaXtKvfuva yvvara uvopOuaare. 
 
 The Scptuagint omits the second verb, and makes the first intrans- 
 itive and the nouns nonn"native. The Epistle differs in its verb from 
 the Septuagint : it uses the general phraseology of the Septuagint, 
 but modifies it and the construction, either after an oral synagogal 
 version, or to suit the author's train of thought, or feeling of propri- 
 ety. The quotation is simply an adoption of the prophetic exhorta- 
 tion to the returned exiles. 
 
 Tcx/. — Instead of 'pjn, Sept. read ^pTH, against the context. The omis- 
 sion of the second verb li'OK may have been occasioned by the similarity of the 
 following nox. The uvopOijaaTe ("lift up") of the Epistle, seems to be a free 
 rendering, after some current oral version, of Heb. li'DK, "make firm." 
 
 PWse 13. 
 
 From Prov. iv. 26. 
 
 //ed. " Make straight the path of thy foot." 
 Se/)f. " Make straight paths for thy feet." 
 Hcbrn.us (after Sept., only changing the number of 
 the pronoun). " Make straight paths for your feet." 
 
 The plural of the Septuagint is free rendering, and the Epistle 
 further uses the plural pronoun because it is addressing a number 
 of persons. 
 
 Verse 14 ; i Pet. iii. 1 1. 
 
 From Ps. xxxiv. 15 (14). 
 
 Hcb., Sept. " Seek thou peace, and follow after it." 
 Hebrews (freely after Sept.). "Follow ye after 
 peace."
 
 232 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Perse 15. 
 
 From Deut. xxix. 17 (rS). 
 
 //ed. " Lest there be among you a root bearing 
 poppy and wormwood." 
 
 l^aL Sept. (xxix. 18). "Lest there be among you a 
 root springing up in gall and bitterness." 
 
 Hebrcius. " Lest any root of bitterness springing up 
 trouble you." 
 
 z?.v//. xxix. 17: njjiSi c;x"\ nia tyi.b' 032 i^i-js 
 
 Sept. : M7 riq iartv kv ifuv (>iQ3, uvu <piovaa evox°?.ii [h xo^^y ?] nai nixplg. 
 Hebrciijs : M7 rtf pi^a nuipiag uvu <j>iovaa evox^^. 
 
 Two plants are named in the Hebrew, of which the second is 
 wormwood, and the first some bitter herb, answering more nearly, 
 it would seem, to poppy than to any thing else ; the Septuagint 
 renders the two terms by words expressing the qualities of the plants, 
 and regards the participle, incorrectly, as intransitive. The text of 
 the Epistle appears to be in part a corrupted form of the Septuagint, 
 the word translated " trouble " being made out of the two meaning 
 " in gall ; " and in part a free citation, " root of bitterness " standing 
 for "a root springing up in bitterness." In the citation, as in the 
 original, evil doctrine or principle of life is compared to a noxious 
 herb. 
 
 Texf. — On t^XT and nj>'7, see the lexicons. iT^S is here, from the connec- 
 tion, transitive, "bearing." Instead of cv xo'/^y (as in Tischcndorf's edition), the 
 Vat. and Alex, texts of Sept. have evox"?<T/ (whence the evox?^'j of the Epistle); 
 but this is probably a corruption of fv xo^V, which had early got into the manu- 
 scripts, the Heb. text furnishing no explanation of it. The Alex, has also pi^a 
 TTiKpuu;, as the Epistle, and has here most likely conformed its text to that of 
 the latter. 
 
 Verse i6. 
 
 The expression " sold his birthright " is from the Septuagint, 
 Gen. x.w. t,^.
 
 HEBREWS. 2S3 
 
 Text, — The N. T. manuscripts vary between u-niiwrn (Sept.) and aTxiino, 
 a scribal variation. 
 
 Verses 1 8, 19. 
 
 In the description of Sinai, several terms arc taken from the Sep- 
 tuagint : " burned with fire, blackness, tempest, voice of words," 
 from Dent. iv. 11, 12; "sound of trumpet," from Exod. xix, 16. 
 The word for " darkness " is different from that used by the Septua- 
 gint in Deut. iv. 11. 
 
 Verse 20. 
 
 Freely from Exod. xix. 
 
 Heb., Sept. " No hand shall touch It, but he shall be 
 stoned, . . . whether beast or man, it shall not live." 
 
 Hebrews. " If even a beast touch the mountain, it 
 shall be stoned." 
 
 Verse 21. 
 
 From Deut. ix. 19. 
 
 Heb. " I feared." 
 
 Sept. " I fear exceedingly." 
 
 Hebrews. " I exceedingly fear and tremble." 
 
 Deut. ix. 19: 'n"^j; 
 
 Sept. : 'EK(pOi3i')(; ei'/xu 
 
 Hebrews : 'Y.K^^bc, el/u Kal IvTpOfiog, 
 
 The Septuagint is stronger than the Hebrew, and the Epistle than 
 the Septuagint, — the natural tendency to emphatic expansion. 
 Moses did not, however, as the Epistle assumes, utter this expression 
 of fear on account of the terrible appearances at Sinai, but on 
 account of God's anger against the people, who had just made the 
 golden calf: "I feared," says he, "the anger and wrath of Vahwe 
 against you."
 
 234 QUOTATIONS IX THE NEW TESTAMENT. 
 
 Heb. xii, 26: Hag. ii. 6. 
 
 Heh. "Vet one — It is little — and I \vill shake the 
 heaven and the earth." 
 
 Sept. " Once more I ^vill shake the heaven and the 
 earth." 
 
 Nt'brc7i<s. " Once more 1 will shake not on))- the 
 earth, but also the heaven." 
 
 The Epistle follows the Septuagint, only expanding and inverting. 
 Hag. ii. 6 : V"'^'?"'^^' D'oc'ri-PN &}:'^^ ' j«i N'H t:;'^ nnx m^jr 
 
 Scft.: 'En unai iyCi aelau rdv oipaiov Kal r^v yi/V. 
 
 Hebrrws : 'Ert u?raf eyit aelau ov fiovov t^v yr/v uaXu kuI rbv ovpavov. 
 
 The first words of the Hebrew are difficult. They can hardly 
 mean "once" (Septuagint): for (i) this would require the supplying, 
 after "one," of the word meaning "time" (in the sense of "occur- 
 rence"), which, as implying a mere point of time, would not suit 
 the following expression, " it is little," since this involves a space of 
 time; (2) this interpretation supposes that the prophet has before 
 spoken of another " shaking," which is not the case. The grammar 
 and the context require that after " one " some word meaning " a 
 space of time" be supplied, so as to read, "yet a time — it is little 
 [that is, " yet a little time," as in Hos. i. 4] — I will shake," etc. 
 Compare Hag. ii. 21, where the same expression (referring to the 
 same event), "I will shake," etc., occurs, without the introductory 
 words of our verse. 
 
 The prophet's prediction was intended to encourage the people 
 in the building of the temple, a few years after the return from Baby- 
 lon (2 Darius Hystaspis, B.C. 520). The returned exiles, few in 
 number and poor in resources, were slack in pushing the work ; they 
 were also oppressed by a sense of their feebleness as a nation, in 
 comparison with the peoples around them. The prophet therefore 
 incites them to labor by the promise of a glorious position in the 
 near future. In the name of God he says to them, " I will s])eedily 
 make a complete revolution in affairs, I will shake the whole existing
 
 HEBREWS. 235 
 
 condition of things. Foreign nations, now seeming to be your 
 superiors, shall become worshippers in my temple ; their silver and 
 gold ('the desirable things of all nations') shall be offered at my 
 shrine ; and the glory of this second temple, which you are now 
 building with such weariness, shall be greater than that of the splen- 
 did structure of Solomon." The political convulsions, the "shaking," 
 of which the prophet speaks, did not come in his day, nor till long 
 after, and were not attended with the political and religious results 
 he expected. The Persians, as long as their empire lasted, seem to 
 have treated Judea as they treated other provinces. The Greek 
 princes, who succeeded them in Syria and Egypt, were sometimes 
 friendly, sometimes hostile. Ultimately the temple did become rich, 
 but it was as the national existence and the temple were about to be 
 destroyed. Besides such political movements, the prophet seems to 
 point, in the expression " shake heavens and earth," to natural phe- 
 nomena of the sort described in Joel, — earthquakes and the like. 
 
 The Epistle regards the word of Haggai as a prediction of the new 
 dispensation, the kingdom of Christ (verses 27, 28). This it is in 
 fact, not, however, in a historical way (for the prophet looked for an 
 immediate political revival of the nation Israel), but as an expression 
 of the conviction that God would not suffer his truth to be destroyed. 
 The national Israel, and all the conditions of its outward worship, 
 were to perish ; but the spiritual idea which they represented was to 
 find a purer expression in the spiritual Israel, in which all differences 
 of race vanished before the universal truth announced by Jesus. The 
 real fulfilment of Haggai's prediction is found in the prevalence of 
 Christianity. 
 
 The " once more " of the Episde refers back to the shaking of 
 Sinai (verse 26): God then shook the mountain, but now he has 
 promised to shake not only earth, but also heaven. Does this second 
 shaking mean simply the establishment of Christianity, or does it 
 look farther to the perfect permanence which is to be introduced 
 by the second coming of Christ? The context favors the former 
 view; for this promise of the second shaking is adduced to warn 
 Christians of that day against refusing " him who speaks" (verse 25), 
 and they are described (verses 27, 28) as already in possession of 
 the kingdom that cannot be shaken, of that kingdom of Christ, 
 namely, which remains after what is not lasting has been removed.
 
 236 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Text. — For the various constructions of nPX which have been proposed 
 (none of them satisfactory), see the commentaries. The easiest emendation 
 formally would be to insert r*>, so as to read nns n> ni>*, if r_;* could be 
 understood of a space of time, which is against the us.ige. Failing a proper 
 word to supply, we arc driven to taking DnN itself in the sense *' a period," 
 which is somewhat hard, but less open to objection than other methods jiro- 
 posed. Sept. gets rid of part of the difficulty by leaving NTI £3>"D, " it is a 
 little," untranslated. So, also, the Peshitto: "again, one period of time, I will 
 shake," etc. The Targum renders the Hebrew word for word, and does not 
 further the understanding of the passage. 
 
 Heb. xiii. 
 
 Verse 5. 
 
 From Deut. xxxi. 6. 
 
 Hcb. " Yahwe thy God . . . will not leave \ov, fail] 
 thee nor forsake thee." 
 
 Vat. Sept. " The Lord thy God . . . will by no 
 means leave \or, fail] thee nor by any means forsake 
 thee." 
 
 Hebrews (with change of person). "I will by no 
 means leave \or, fail] thee, nor will I by any means 
 forsake thee." 
 
 Dait. xxxi. 6 : l^yr;;_ nSi ^^y_ «^ 
 Sept. : OvT€ (111 ae uvy ovre /jt/ ae iynaTaXiny. 
 Hebrews : Ov fii) ae uvu ov6' oii /xti ae ey/caraA/TTw. 
 
 The wording is after the Septuagint ; there is precise agreement 
 (except in person) between the New-Testament text and that of the 
 Alexandrian Septuagint. 
 
 Text. — For Vat. Sept. of re //^ . . . oi'rc /i/^, Hebrews and Alex. Sept. have 
 ov firi . . : oiide ov fif/, both of them strengthenings of the Ileb. The .\lcx. 
 probably follows the N. T. reading.
 
 HEBREWS. 237 
 
 Verse 6. 
 
 From Ps. cxviii. 6. 
 
 Heb. " Yahwe is mine [or, is on my side], I will 
 not fear ; what can man do to me ? " 
 
 Sept. " The Lord is my helper, and I will not fear 
 what man can do to me " {or, what can man do to 
 me?). 
 
 Hebrews. "The Lord is my helper, I will not fear; 
 what can man do to me ? " 
 
 Fs. cxviii. 6 : DIX 'S nm^-nrD NTH xS 'S mD' 
 
 Sept. : Kvpiog kfiol f3orj66g, Kal ov (pajSijOTjaofxai t'l notfiaei fioi uvOpunog. 
 
 Hebrews : YLipiog ifioi j3or}d6c, ov (po^rjOrjOoiMaL- n noirjaeL /hol uvdpcjnog ; 
 
 The Epistle follows a manuscript of the Septuagint which made 
 the last clause a question (as our present Septuagint text may be 
 rendered, though not so naturally); or, while keeping the terms of 
 the Septuagint, it adopted in the last clause the rendering of an oral 
 synagogue-version.
 
 238 QUOTATIONS IN THE NEW TESTAMENT. 
 
 JAMES. 
 
 Chapter i. lo, 1 1 ; i Pet. i. 24, 25. 
 From Isa. xl. 6, 8. 
 
 Heb. "All flesh is grass, and all its beauty as the 
 flower of the field. The grass withers, the flower 
 fades, . . . but the word of our God endures forever." 
 
 Sept. " All flesh is grass, and all glory of man as 
 the flower of grass. The grass withers and the flower 
 falls, but the word of our God endures forever." 
 
 Peter cites after the Septuagint, making three changes (free cita- 
 tion): "all flesh is as grass" (change of metaphor into simile, to 
 make the form of this clause agree with that of the following); "all 
 its glory," instead of "glory of man" (here following the Aramaic 
 version, which gave the Hebrew correctly) ; and " the Lord " (to 
 point the reference to Christ), instead of "our God." James adopts 
 two expressions of the passage from the Septuagint : the rich man, 
 he says, shall pass away " as the flower of grass," and adds that the 
 sun "withers the grass, and its flower falls," making "wither" trans- 
 itive. 
 
 /f(7. xl. 6, 8: S33 "i-yn u/r" : mtrn v'^^ i"^3n S:)1 -I'xn nb3n-S3* 
 
 Sept. : * ITucra tropf ;fo/5TOf, KaX -uaa 66^a iivdpunov wf uvdog xoprov ' liripuvOri o 
 Xop'or Kol rd uvOoi I^cttcoe, ' rh 61 pt/iia tov dcov r/fiCw fievei c/f rbv aiijva. 
 
 Pet. : ** riuoa oupf (jf ;f'/proi', hoX nuaa 6o^a avT?/c <Jf uvdor ;t"P'"<'*'" ^IW"*'^'' " 
 Xoproi, Kal Td uvOo( iiimatv ** rb 6i p^/xa Kvp'.ov fiivet elc rbv aiuva.
 
 JAMES. 239 
 
 Tc-xf. — Instead of mKTI, "the field," Sept. seems to have read "^VH, 
 "grass," and instead of 73 J, "withers," 73 J, "falls;" but in both cases it may 
 merely give a free translation. Its insertion of uvOfjuTrov is probably after a 
 Heb. manuscript which wrote DHX after HDn in order to make the parallelism 
 fuller. 
 
 Chapter ill. 9. 
 
 The expression, " after the Hkeness " of God, is from the Septua- 
 gint of Gen. i. 26. 
 
 CJiaptcr iv. 6 ; i Pet. v. 5. 
 
 From Prov. iii. 34. 
 
 Heb. "If he mocks mockers, he shows favor to the 
 meek." 
 
 Sept. " The Lord resists the proud, but shows favor 
 to the humble." 
 
 James and Peter as the Septuagint, with substitution of " God " 
 for " the Lord." 
 
 Sept., Jas., Pet. : Kvpiog l^as., Pet., 6 dedg] vneprjipuvois uvnToaaerai, Taireivolg 
 6e dl^uai x^pLv. 
 
 This identity of departure from the Septuagint, in the two Epis- 
 tles, in one word, may be explained by supposing that the expression 
 had become proverbial, with the substitution of the more general 
 divine name (which is not expressed in the Hebrew). Septuagint, 
 "resists the proud," is.intended to be equivalent to "mocks mockers." 
 The introduction of the divine name is for the sake of clearness. 
 
 The preceding clause in James seems not to be a quotation. 
 Render : " Do you suppose that the Scripture says to no purpose 
 (the spirit which he has put in us has indeed its desires, which reach 
 tq the point of envy, but he gives more grace — wherefore it says), 
 God resists," etc.?
 
 240 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Chapter v. 2. " Garments moth-eaten." 
 
 From the Septuagint of Job xiii. 28. 
 
 Chapter V. 3. 
 
 "Treasuring up" retribution, after Prov. i. 18, Septuagint. Tlie 
 Hebrew reads, " And they lie in wait for their own blood, and lay 
 snares for their own lives ; " which the Septuagint paraphrases, " They 
 who take part in murder lay up treasures of evil for themselves, and 
 the overthrow of lawless men is bad." The first clause corresponds 
 to our Hebrew verse, which the Septuagint understands to mean, 
 ** They who lie in wait for blood lay up treasures [of evil] for them- 
 selves ; " and the second clause is scribal explanation, or else comes 
 from a Hebrew text different from ours. 
 
 Chapter v. 4. 
 
 The expression, " to the ears of the Lord of Sabaoth," is from the 
 Septuagint of Isa. v. 9, where the Hebrew has : " in my ears [Isaiah's] 
 Yahwe of Sabaoth [has said]." 
 
 Chapter v. 5. 
 
 For the " day of slaughter," the day of retribution for the wicked, 
 compare the Septuagint in Jer. xii. 3, xxv. 34. 
 
 Chapter v. 20 ; i Pet. iv. 8. 
 
 The phrase, " Love covers a multitude of sins," is apparently 
 a popular proverb derived from Prov. x. 1 2, which reads in the 
 Hebrew, " Love covers \_or, conceals] all transgressions," where the 
 Septuagint (translating the second noun as participle, and inserting 
 the negative particle) has, "Love conceals all those who are not 
 contentious." The proverb arose from the Hebrew, through a cur- 
 rent .Aramaic translation, or possibly a text of the Septuagint different 
 from ours.
 
 JAMES. 241 
 
 yas. " He \vho converts a sinner . . . shall cover a 
 multitude of sins." 
 
 S^/'i. ■' Iluvraf Tovc nf) (piTiOveiKOvvrag KaTivnrec iptMa. 
 Pet, : 'Aydnri Kalvrtrei nXJ/Ooi afiapnuv. 
 James has the three last words. 
 
 Tc'xf. — Instead of 0'i*tl'3, Sept. read D'J^B^S, and inserted the negative in 
 order to make a better sense.
 
 242 QUOTATIONS IN THE NEW TESTAMENT. 
 
 FIRST PETER. 
 
 I Pet. i. i6: Lev. xi, 44. 
 
 Heb. " And ye shall be holy, because \or, for] I am 
 holy." 
 
 So the Septuagint, and after it the Epistle, with slight change of 
 order in the Greek. 
 
 Lev. xi. 44 : *JN iri1j5 '3 D'E^np On^HI 
 Sept.: Kai a-)ioi taeade, on uyLog eifii eyu. 
 Pet.: 'AyioL taeade, otl iyu uyiog. 
 
 I Pet. ii. 3 : Ps. xxxiv. 9 (8). 
 
 I/ed. " Taste and see that Yahwe is good." 
 
 So the Septuagint; after which the Epistle, "if ye have tasted 
 that the Lord is good." 
 
 Ps. xxxiv. C): niH' J1D-'3 'iH^ n;'D 
 Sept. : Ttvaaade Kal ISeTS on ;|fpj?(T7df 6 KVptog. 
 Pet. : Ei tycvaaade on xpvordc 6 Kipiog. 
 
 I Pet. ii. 9, 10. 
 
 Description of the Church of Christ. "Chosen race " is an epit- 
 ome of Deut. xiv. 2, "Yahwe has chosen thee to be the people 
 which is his special property ; " " royal priesthood, holy nation,"
 
 FIRST PETER. 243 
 
 is taken from Exod. xix. 6, after the Septuagint, where the Hebrew 
 has, "kingdom of priests, holy nation ; " "a people for a possession " 
 (that is, God's own property) comes from Mai. iii. 17, where the 
 Septuagint correctly renders, " Ye shall be to me, says the Lord 
 omnipotent \_Hcbrew, Yahwe of hosts], in the day that I am making 
 \_t]iat is, in the day that I am about to bring into existence] a posses- 
 sion." 
 
 Israel was God's special private property, in distinction from the 
 other nations of the earth. Such is the sense of the Hebrew word 
 also in Exod. xix. 5 ; Deut. vii. 6, xiv. 2 ; where the Septuagint 
 renders by a term (TrepiovVios) which is probably to be taken in the 
 sense of "property, acquisition" (as Suidas explains it): this was 
 translated in the Vulgate by peculiaris, after which the English 
 Authorized Version renders, "peculiar treasure" (Exod. xix. 5), 
 "special people" (Deut. vii. 6), "peculiar people" (Deut. xiv. 2; 
 I Pet. ii. 9), "jewels" (Mai. iii. 17); and the word "peculiar," 
 meant by King James's translators to mean " special and highly 
 valued property," is now often wrongly taken in the modern sense, 
 " distinguished by special qualities " (the Revised Version here has, 
 " a people for God's own possession "). On the expression in verse 
 10, from Hos. ii. 25 (ii. 23), see on Rom. ix. 25, 26. 
 
 I Pet. ii. 22, 24. 
 
 t 
 
 Informal adoption of expressions from Isa. liii., after the Septua- 
 gint, as description of the example set by Christ. Verse 22 : "who 
 did no sin, neither was guile found in his mouth," from verse 9 of 
 Isaiah (the EpisUe has "sin" for the Septuagint "lawlessness," and 
 inserts "was found"); verse 24, "himself bore [<?r, carried up] 
 our sins," from verse 4 of Isaiah ; " by his stripes \or, bruise] ye 
 were healed," from verse 5 of Isaiah. 
 
 The differences between the Epistle and our present Vatican 
 Septuagint text may be explained by supposing that the former 
 intends rather to interweave the substance of the Old-Testament 
 passage into its discourse than to make a formal citation (thus the 
 expressions, " when he was reviled, reviled not again," and " when 
 he suffered, threatened not," which are included in the description
 
 244 QUOTATIONS IN THE NEW TESTAMENT. 
 
 of Christ's example, seem not to be taken from the OKI Testament, 
 but from the life of Christ); or, perhaps, in part by the supposition 
 of a slightly different Septuagint text (the Epistle in one place agrees 
 with the Alexandrian Septuagint against the Vatican, though the 
 Alexandrian is always under suspicion of borrowing from the New 
 Testament) ; or the Epistle may have followed in part an Aramaic 
 version. 
 
 I Pet. ill. 6: Prov. ill. 25. 
 
 Hcb. " Fear not sudden terror." 
 Sept. " And thou shalt not fear a terror that comes 
 on thee." 
 
 Pet. " Not fearing an)- terror." 
 
 Pr(rv.\\\.2.y. DXi^a nri3p N^n-^K 
 
 Sept: Kai oi< <l>oi3^0^arf nru^aiv iircAOoiaav, 
 Pit : M/} (fOfiovfievai fiijie^iav nTdj/aiv. 
 
 The Epistle follows the Septuagint freely. 
 
 1 Pet. iii. 10-12: Ps. xxxiv. 13-17(12-16). 
 
 //ed. "Who is the man that desires hfe, loving 
 [many] da\"s, that he ma)' see good ? Keep thy 
 tongue from evil, and thy lips from speaking guile. 
 Ttirn awa)- from evil, and do good. Seek peace, and 
 pursue it. The eyes of Vahwe are on the righteous, 
 and his ears are open to their ciy. The face of 
 Yah\ve is against those vho do evil, to cut off the 
 remembrance of them from the land " (or, the earth). 
 
 The Septuagint is identical with the Hebrew, except as follows : 
 '•Who is the man that desires life,, loving to see good days? . . .
 
 FIRST PETER. 245 
 
 refrain thy tongue, . . . open to their supphcation." The Epistle 
 follows the Septuagint, putting the third person for the second, and 
 introducing one or two connectives ; but changes slightly the form 
 of the opening sentence, reading : " For he who desires to love life, 
 and to see good days, let him refrain his tongue." 
 
 /'j. xxxiv. 13-17: "^Vj'" : 31D nix-jS D"p; 3n« D'"n ]'Dnri ly^xn-'p" 
 : in 'brs niH' "JD" : om-ity-bx rjTxi D'p"i:;-'7x mn' "'r;r'6 
 
 Sepf. : " T/f eanv uvdpoynog 6 diliov ^ut/v, ayaniJv tdelv ^fiepag uyaddc ; '* navaov 
 T^v yTiCiaauv aov and KaKOV, koL X^^^V ™^ I^V TiaTif/aai 66?iOV. '^ amhvov and kokov 
 Kot itoirjaov ayaOov, (tjttjoov eipijvrjv koI diu^ov ai'Tijv. '^ort 6(j)0a?ifiol Kvpiov inl 
 (Unaiovr, Kal dira avTOv eig derjaiv avrCw ^'^ npuacjnov 6e Kvplov em TTOtovvrag kuku. 
 
 Pet.: '°'0 yap di'kwv i^cjr/v uyaKuv Kal t6uv T/fiepai' uyaOug, TravcuTu t^v yXuaaav 
 uTTd KaKOV Kal x^i^V ™f' /") "^all/nai iSulov, " e/c/cAdvarw (5e unb KaKoii koI TzoiriauTu 
 uyadov, i^iiTTjOUTU eipr/vrjv Kal 6u.>^utu avTT/v. '- on ocpOalfiol KVpiov enl dwaiovc Kal 
 ura avToii elg derjaiv avTuv, npoaunov 6e Kvpiov enl noiovvTag Kana. 
 
 The substitution in the Epistle of the infinitive "to love," for the 
 participle "loving," seems to be a scribal error, the two Greek words 
 differing only by a single letter. The assertive form " he who 
 desires," instead of the interrogative " who is the man ? " seems to be 
 a rhetorical change by the apostle, in accordance with the rest of the 
 passage. 
 
 Text. — In the opening verse, Sept. reads the final adjective as plural, O'^IB, 
 agreeing with D'O"', and renders r/iiepag uyaOuq; the Epistle puts aya-av instead 
 of uyaTTuv, and is then obliged to insert Kai before Idelv. The insertion of yup in 
 verse 10, 6e in verse 11, and otl in verse 12, is for rhetorical purposes. There 
 is no clear trace of an Aramaic version here. 
 
 I Pet. iii. 14, 15: Isa. viii. 12, 13. 
 
 The prophet, warning his disciples against the people of Judah, 
 says, "Fear not their fear \_fhat is, what they fear], and be not 
 troubled — Yahwe of hosts \_or, of Sabaoth], him sanctify, and he 
 shall be your fear." So the Septuagint, after which the Epistle : 
 " Fear not their fear, and be not troubled, but sanctify the Christ as 
 Lord in your hearts," with Messianic application.
 
 240 QUOTATIONS IN THE NEW TESTAMENT. 
 
 /f,;. viii. 12, 1-,: inx ni'x3V nin*-r>N : ^x"»;''"> J<^1 ^xi'n-xS ix'^n-nw 
 
 S<r/>f.: '-Tdv 6i (p63ov avToii or fj^ (po.3rjOF/Te aide fiij Tapaxd>/Te. " Kt'pwi' oirdi' 
 ayiuaaTe. 
 
 Pet. : ** Tdv a ^^ov ai'Tuv //^ <po,3t)0r/Te fiijie rapaxO/fe, '^ Kvpiov 6e tov Xpiartiv 
 ayiuaaTC. 
 
 I Pet. iv. iS: Prov. xi. 31. 
 
 //td. "If the righteous be recompensed on earth, 
 how much more the wicked and the sinner ! " 
 
 Of which the meaning seems to be, " If the righteous is recom- 
 pensed for his evil as well as for his good, how much more the 
 wicked ! " The Septuagint gives a paraphrase, somewhat loose, but 
 preser\-ing the general sense : " If the righteous is scarcely saved, 
 where shall the ungodly and sinner appear?" which is adopted by 
 the Epistle. 
 
 Prav. xi. 31 : XUlTll I'v'")"'^ ^^ D^V'' 'P^? P"^V P 
 ■5V//., /V/. .• Et 6 fjiv [Pet. omits fiiv] diKaio^ jioli^ cu^eToi, 6 aaej3^( sal a/iap- 
 TuTibg nov ^velrai ; 
 
 This Septuagint saying had perhaps become a proverb ; the pas- 
 sage is not said in the Epistle to be a quotation from the Old Testa- 
 ment, but was doubtless so thought of. 
 
 I Pet. v. 7 : Ps. Iv. 23 (22). 
 
 Heb. " Cast thy lot on Yahwe, and he will sustain 
 thee." 
 
 Sepi. " Cast thy care on the Lord, and he will sus- 
 tain thee." 
 
 Pef. " Casting all your care on him, because he 
 cares for you."
 
 FIRST TETER. 247 
 
 The Epistle (quoting only the first clause, and paraphrasing the 
 second) follows the Septuagint. 
 
 Ps. iv. 23 : ^.i~iy. *<'!^1 'l?!?; nin'-*?;* ^S^n 
 
 Sept. : 'Eni(>()ctl!Ov km Kvpiov tt/v nipifivuv aov Kat avTog ae iiaOpeypa. 
 
 Pet. : Yluaav r^v ftipi/xvav vfiu)V impcrpavTEg kir' avrov on avTu jiiXn nepl vfiCtv, 
 
 The word rendered " lot " has for root-meaning " to give," whence 
 various significations have been assigned it : the Talmud, followed 
 by the English Authorized Version and Gesenius (eighth edition, 
 Muhlau and Volck), renders by "burden" (apparently as something 
 which is given to or laid on one) ; the Septuagint, the Syriac, and 
 the Vulgate, by " care " (as a mental burden) : on the other hand, 
 an old Latin version has "love " {caritatem), from another root, and 
 this is adopted by Boltcher ("desire"). But a comparison with 
 Ps. xxxvii. 5 ("roll thy way on Yahwe, . . . and he will perform") 
 and Prov. xvi. 3 (" roll thy works on Yahwe, and he will establish 
 thy purposes") makes it probable that the sense is "lot" (as that 
 which is given a man by God). Gesenius in the Thesaurus takes 
 the word as verb, and renders, " cast on Yahwe what he gives thee," 
 which amounts to the same thing, though the construction as verb is 
 improbable. 
 
 Text. — The stem ^TV occurs in Semitic only in the signification "give," or 
 in senses easily derivable from this ; and the noun ^n' would naturally mean 
 " that which is given," and so here, " one's lot in life." Bottcher supposes an 
 original biliteral stem SH, "to desire" (whence 3nX), from which would come 
 
 3n\
 
 248 QUOTATIONS IN THE NEW TESTAMENT. 
 
 SECOND PETER. 
 
 CJiaptcr ii. 22. 
 
 From Prov. xxvi. 11: "A dog turning to his own vomit again," 
 identical with the Hebrew. A popular proverb, taken, probably 
 through an Aramaic version, from the Book of Proverbs. The 
 Septuagint has (paraphrastically) : "as a dog when he comes upon 
 his own vomit, and becomes hateful." 
 
 Pr(n>. xxvi. 1 1 ; iXp-S;* 2C^ 3S?3 
 
 Pet. : ^Lvufv knidTpiipag knl rb idiov l^epa/ia. 
 
 CJiapter iii. 8. 
 
 The expression, " one day is with the Lord as a thousand years, 
 and a thousand years as one day," is formed after Ps. xc. 4: "a 
 thousand years in thy sight are as yesterday," where the Septuagint 
 and the Hebrew agree. 
 
 Chapter iii. 12, 13. 
 
 The description of the coming " day of God " is after Isa. xxxiv. 
 and Ixv. 
 
 (Isa. xxxiv. 4.) Hcb. " All the host of heaven [the 
 stars, or star-spirits] shall melt \or, rot], and the 
 heavens shall be rolled up as a scroll." 
 
 Sept. " All the powers of the heavens shall melt, 
 and the heaven shall be rolled up as a scroll."
 
 SECOND PETER. 249 
 
 Pet. "The heavens, being on fire, shall be dis- 
 solved, and the elements shall melt with fervent heat" 
 (an expansion of the first clause of the Septuagint). 
 
 /jrt. xxxiv. 4 : D'OC;n 13DD 1^»JJ1 D'r5t!?n N3>'-H3 Ip^^l 
 Sept. : Ka« TaKrjOOVTai ndaai ai i^vvufieig tCjv ovpavuv, i<ai iXiyrjasrai ug l3i(iXiov 
 6 oi'pavuc. 
 
 Pd. : Ovpavol TrvpovtuvoL XvOf/aovrai kuI CTOixela Kavaovfieva TTjKerai. 
 
 The expression, " new heavens and a new eartli," is from Isa. 
 Ixv, 17, Ixvi. 22; the prophet meaning the new physical creation 
 corresponding to the new political-religious order of things in Israel, 
 wherein should dwell righteousness and peace : the Epistle also takes 
 the phrase literally.
 
 250 QUOTATIONS IN THE NEW TESTAMENT. 
 
 JUDE. 
 
 JUDE 9. 
 
 " The Lord rebuke thee." 
 
 Zech. iii. 2 : ^3 XWXy "i;'r 
 Sff>t. : 'ETriTt/J/aai Kvpioc tv aoi. 
 Jud< : 'Enntui/oai aoi Kvpio^. 
 
 This expression is said, in the Epistle, to have been used by 
 "Michael tiie archangel, when, contending with the devil, he dis- 
 puted about the body of Moses." As to its origin, it may be said : — 
 
 1 . The reference is to an alleged historical fact, — a dispute 
 between Micliarl and the devil over the literal body of Moses. It is 
 iniix)ssible to take the expression " body of Moses " in a figurative 
 sense, as meaning the nation Israel. The Christian Church is indeed 
 called "the body of Christ" (i Cor. xii. 27; Eph. iv. 12; Col. 
 i. 18), since he is its divine founder and perpetual sustainer. But 
 such a relation of Moses to Israel is never affirmed either in the Old 
 Testament or in the New Testament (see the contrast between Christ 
 and Moses in Heb. iii. 1-6), or in any later Jewish writing. Such a 
 figurative expression, moreover, if used at all, would occur in pas- 
 sages characterized by elevated style, and with a context that would 
 point to its meaning ; and it would be obviously out of place here. 
 
 2. Our quotation is expressly referred by Origen and Didymus 
 of Alexandria to an apocryphal book, called " The Ascension [or, 
 Assumption] of Moses." ' 
 
 ' Origen, Dc Princip., 3, 2, i ; Didymus, Epist. Juda Apost. cnarratio. For other 
 references, see the preface of Fritzsche's Libri Apocryphi Vet. Test. Grsce : Leipzig, 
 1871.
 
 JUDE. 251 
 
 3. The citation is not found in those portions of the Ascension 
 which have, up to this time, been discovered and pubhshed.' But 
 there are various stories which bear more or less resemblance to 
 Jude's, and make the existence of such a tradition not improbable. 
 Thus CEcumenius, without, however, mentioning the "Ascensio," 
 relates (Commentary on Jude) a contest between Michael and Satan 
 concerning Moses' body, the burial of which was opposed by Satan 
 on the ground of Moses' murder of the Egyptian. This seems, in 
 fact, to be identical with Jude's tradition. According to the Deba- 
 rim Rabba (Commentary on Deuteronomy), there was a contest 
 between Michael and Sammael, the Angel of Death ; the latter wish- 
 ing to take the soul of Moses, the former opposing it. 
 
 4. The existence of such traditions is perfectly intelligible from the 
 reverence felt for Moses, and the mysterious character of his burial 
 related in Deut. xxxiv. Jewish fancy would naturally surround the 
 last days and the mortal remains of the great Lawgiver with legend- 
 ary embellishments. And, as to the origin of the particular form of 
 the tradition given by Jude, we have a suggestion in Zech. iii. 2. 
 There the Satan who is opposing or accusing the high-priest Joshua 
 is addressed by the Angel of Yahwe in the very words of our quota- 
 tion : " the Lord \_Hel>re'w, Yahwe] rebuke thee," the Greek of Jude 
 being nearly identical with that of the Septuagint. Our verse cannot 
 be taken from Zechariah : a contest between Michael and Satan over 
 the body of Moses cannot be the same as a judicial trial held by the 
 Angel of Yahwe, in which Satan is the accuser, and the priest Joshua 
 the accused. But the scene in Zechariah may have supplied mate- 
 rial for the legend of Michael and Satan ; it would be natural to put 
 into the mouth of the former the words of the Angel of Yahwe. 
 It seems probable, then, that from a story worked up out of Deut. 
 xxxiv., and Zech. iii., and perhaps other passages of the Old Testa- 
 ment, our Epistle takes the verse in which this quotation appears. 
 
 Jude 14, 15: Enoch i. 9. 
 
 Enoch. " And lo, he comes with myriads of the 
 holy to pass judgment on them, and he will destroy 
 
 ' See the text as given by Fritzsche.
 
 252 QUOTATIONS IN THE NEW TESTAMENT. 
 
 the impious, and will call all flesh to account for ever)' 
 thing the sinners and the impious have done and 
 committed against him." 
 
 Jiidc. " Lo, the Lord came with his holy myriads 
 to execute judgment on all, and to convict all the 
 impious of all their works of impiet)- which they have 
 impiously wrought, and of all the hard things which 
 impious sinners have spoken against him," 
 
 Jude 14, 15: It^oti rftSiv Kvpior tv uyiaif; uvptuaiv avrov ■noit/aai Kpiaiv kctH 
 TtiivTuv Kol Djtyiai -Kuvra^ Tovq iint^d^ Trcpi ttuvtuv tCiv ipyuv uae^siac avTuv (Jv 
 iiai^tjaav koI nepl ttuvtuv tuv aK'kT}pwv uv D.u/.rjcav kot' airov ufiapTu?Mt uae^eic. 
 
 The Book of Enoch (with the exception of a few fragments pre- 
 ser\-ed in Syncellus and in one Greek manuscript) is known to us at 
 present only in an Ethiopic translation ; and it is therefore not strange 
 that our text should differ slightly from that of the author of the 
 Epistle, who may, moreover, have cited freely, or from memory. 
 The form of the quotation ("Enoch prophesied, saying") shows 
 that he regarded these words as a genuine utterance of the patriarch ; 
 but it does not thence follow that he looked on the book as canon- 
 ical, though he must have valued it highly. There is no proof that 
 it was ever generally considered canonical by Jews or Christians. 
 The Book of Enoch, written probably (at least in part) in the 
 second centur>' B.C., was held in great esteem for six or seven 
 centuries, and was then gradually lost sight of. 
 
 Jude 23. 
 
 The expression, " snatching them out of the fire," is after Amos 
 iv. II, "ye were as a brand snatched from {_or, drawn out of] the 
 burning ; " or, better, Zech. iii. 2, "is not this man [Joshua] a brand 
 snatched from [or, drawn out of] the fire?" After the Septuagint, 
 but with a different word for the participle ; it is either a free citation, 
 or a common proverbial saying. 
 
 ZecA. iii. 2 : B^K? SxO -\>H Dl. KiSn 
 
 .SV//. ■ Oi'K Idoii Toiro (Jf (JaXdf k^tOTtaanivoc fK irvpoQ ;
 
 THE REVELATION 253 
 
 THE REVELATION. 
 
 The Book of Revelation contains no quotations proper, but a 
 great part of the language is taken from the Old Testament : it will 
 be sufficient to point out the sources of the material, and the way in 
 which it is employed. 
 
 Rev. i. 
 Verse 5. 
 
 "Faithful witness," epithet of Jesus Christ, found in Prov. xiv. 5, 
 and in Ps. Ixxxix. 38 (37), where it is used of David's posterity. 
 After the Septuagint, which agrees with the Hebrew. Found also in 
 iii. 14. 
 
 "Ruler over kings." Freely after Isa. xH. 2 (Cyrus), and Dan. 
 ii. 47 (God). 
 
 Verse 6. 
 
 "A kingdom, priests to God," of the Church of Christ. From 
 Exod. xix. 6, "a kingdom of priests " (Israel); Septuagint, "royal 
 priesthood" (so i Pet. ii. 9), Found also in v. 10. 
 
 Verse 7. 
 
 " Lo, he comes with the clouds" (said of Christ). From Dan. 
 vii. 13, where it is said of "one like a man " (Israel), to whom was 
 given everlasting dominion. The text follows the Aramaic original, 
 with which agrees Theodotion ; the Septuagint has, " on the clouds."
 
 254 QUOTATIONS IN THE NEW TESTAMENT. 
 
 " And every eye shall see him, and they who pierced him, and all 
 the tribes of the eanh shall mourn over him." From Zech. xii. 
 10-14 (see on John xix. 37), a free abridgment. In the Prophet, 
 the mourning of the people of Jerusalem appears to be over their 
 friends of Judaic who had fallen in battle. It is here, according to 
 the then prevailing interpretation, taken Messianically. 
 
 Verse 8. 
 
 " I am the Alpha and the Omega," — that is, the first and the last, 
 — '• who is, and who was, and who is coming " (the reference is to the 
 Lxjrd God). From Isa. xliv. 6, xlviii. 12, after the Aramaic version. 
 
 The title " the Almighty " is a common Septuagint rendering (o 
 iravTOKpaToip) of the Hebrew " God of Hosts." 
 
 Verse 12. 
 
 The "seven golden candelabra" are after Exod. xxv. 37; Zech. 
 
 IV. 
 
 Verse 13. 
 
 "One like a human being" (Christ). From Ezek. i. 26 (glorious 
 manifestation of Yahwe), Dan. vii. 13 (human form representing 
 holy Israel). 
 
 The "garment down to the foot" is from Ezek. ix. 2, Septuagint 
 (the Hebrew has "linen"), the description of "the man with the 
 writer's inkhorn ; " see also Dan. x. 5. 
 
 The "golden girdle," after Dan. x. 5 (an angel). 
 
 Verse 14. 
 
 " Hair white as wool," from Dan. vii. 9. 
 
 " Eyes as a flame of fire," from Dan. x. 6, so also ii. 18. 
 
 Verse 15. 
 
 " Feet like chalkolibanon" (^Hebrew, shining copper) ; from Dan. 
 X. 6, repeated in ii. 18.
 
 THE REVELATIOX. 255 
 
 " His voice like the voice of many waters ; " from Ezek. xliii. 2 
 (so the Hebrew), said of the God of Israel. 
 
 Verse i6 ; xix. 15. 
 
 The " sharp sword proceeding out of his mouth " is after Isa. 
 xlix. 2, where the mouth of the servant of Yahwe is said to be like 
 a sharp sword. 
 
 Verse 17. 
 
 " I am the first and the last " (reference to Christ) ; from Isa. 
 xliv. 6, xlviii. 12. 
 
 Rev. ii. 
 
 Verse 7. 
 
 "The tree of life ... in the midst of the paradise;" from 
 Gen. ii. 9, Septuagint. 
 
 Verse 10. 
 
 "That ye may be tried ten days." Compare Dan. i. 12, 14, 
 where the young Hebrews are tried ten days with coarse fare. 
 
 Verse 17 ; iii. 12. 
 
 The conception of the " new name " is after Isa. Ixii. 2 (compare 
 Ixv. 15), where Yahwe's new relation to Israel in the time of blessed 
 restoration is to be expressed, in Oriental fashion (so Abraham, Gen. 
 xvii. 5, and Israel, Gen. xxxii, 28), by the new name Hephzibah, 
 "my delight is in her" (verse 4); compare Jer. xxiii. 6, xxxiii. 16, 
 where the name " Yahwe our righteousness " given to Israel marks 
 similarly a new phase in the nation's life (see Deut. xxxiii. 29), and 
 so also Hos. ii. 25 (ii. 23). So here, the new name which the victor 
 receives, which is known only to himself (and is not further ex- 
 plained) expresses the new relation in which the believer at the end 
 of his course stands to Christ. In iii. 12, the term is otherwise used : 
 the victor is to have written on him (probably on his forehead) the
 
 250 QUOTATIONS IN THE NEW TESTAMENT. 
 
 name of God, the name of the city of God, "the new Jerusalem," 
 and Christ's own '" new name ; " this last, which is perhaps also 
 referred to in xix, 12, is not given, but appears, from the connection, 
 to relate to his elevation to supreme power, possibly something like 
 that mentioned in xix. 16, "king of kings and lord of lords" (not 
 "the word of God," xix. 13). The three names, thus written on the 
 victor, announce his relation to God (his supreme lord), to the city 
 of God (of which he is a citizen), and to Christ (his redeemer). 
 
 Verse 23. 
 
 " I am he who searches reins and hearts" (Christ); from Ps. vii. 
 10 (9), said of God. See also Jer. xi. 20, xvii. 10. 
 
 " I will give to you, to each one, according to your works ; " 
 from Ps. Ixii. 13 (12), and see Jer. xxv. 14. 
 
 Ph'se 27. 
 
 " I will give him authority over the nations, and he shall rule them 
 with a rod of iron, as the vessels of the potter are broken." From 
 Ps. ii. 8, 9, the first verse being abridged, and the second given in 
 full (with slight verbal changes) after the Septuagint : the Hebrew 
 has, as the connection seems to require : " thou shalt break them 
 with a rod of iron " (a slight difference of vowels gives " rule " 
 instead of "break"). The Psalm-passage, which relates to a king 
 of Judah, is here applied to the Christian who overcomes and keeps 
 Christ's works to the end ; elsewhere in the New Testament, this 
 psalm is interpreted Messianically. 
 
 7Vx/. — Instead of Dil'^P, Sept. points D;'_"^n. 
 
 Rev. iii. 
 
 Icrse 5. 
 
 " To blot out of the book of life," is rather an expression in 
 common use than an adojjtion of Old-Testament language. See 
 Ps. Ixix. 29 (28); Isa. iv. 3, and compare Exod. xxxii. 32; Dan. 
 xii. I.
 
 THE REVELATION. 257 
 
 " I will confess his name before my Father and before his angels," 
 perhaps a citation of Christ's words, Matt. x. 32, from a written 
 gospel, or from the tradition. 
 
 Verse 7. 
 
 " He who has the key of David, who opens and no one shuts, 
 and shuts and no one opens" (description of Christ). From Isa. 
 xxii. 22 (freely after the Septuagint), where the expression describes 
 the elevation to the post of prime minister of Isaiah's friend Eliakim, 
 in place of Shebna, this change denoting a change of policy. In 
 like manner Christ is described as having complete authority in the 
 kingdom of God, Between the " key of the house of David " 
 (Isaiah) and the "key of David" (Revelation), there is no substan- 
 tial difference : the latter points somewhat more distinctly to royal 
 authority. 
 
 Verse 9. 
 
 " I will make them come and worship before thy feet ; " after 
 Isa. xlix. 23, Ix. 14. 
 
 Verse 12. 
 
 From Jer. xxiii. 6. See on ii. 17. 
 
 Verse 19. 
 
 "As many as I love, I reprove and chasten;" freely after Prov. 
 iii. 12. See on Heb. xii. 5, 6. 
 
 Rev. iv. 
 Verses 2, 3. 
 
 In the description of the heavenly court, the " throne " is after 
 Ezek. i. 26 ; Dan. vii. 9 ; the "rainbow," after Ezek. i. 28 ; and the 
 precious stones are suggested by Ezek. i. 26 ; Dan. x. 6.
 
 258 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Ferse 5. 
 
 " Out of the throne proceed lightnings and voices and thunders ; " 
 from Exod. xix. 16. 
 
 " Seven lamps of fire ; " from Zech. iv. 2 ; Exod. xxxvii. 23 ; Ezek. 
 
 1. 13. 
 
 J erse 6. 
 
 " A glassy sea like cr}'stal ; " after Ezek. i. 22. 
 
 " Four living creatures full of eyes ; " from Ezek. i. 5, 18. 
 
 IWsc 7. 
 
 The "lion, calf, man, eagle;" from Ezek. i. 10, after the Septua- 
 gint. Instead of "calf" (as in the Septuagint), the Hebrew has 
 "ox." 
 
 Verse S. 
 
 The " six wings " is after Isa. vi. 2, 3. Ezekiel's living creatures 
 have four wings each. 
 
 Verse II. 
 
 Doxolog)', here and elsewhere, as v, 12. After such passages as 
 Ps. Ixxii. 18, 19; Dan. ii. 20; and compare the Hymn of the Three 
 Princes (addition to Daniel, in the Septuagint). 
 
 Rev. v. 
 
 Verse i. 
 
 "The book \\Titten within and without, and sealed;" after Ezek. 
 ii. 9, 10, and Dan. xii. 4. 
 
 Verse 5. 
 
 The " lion of the tribe of Judah " is perhaps from Gen. xlix. 9, 
 10; the "root of David," from Isa. xi, i, 10 (Hebrew, "root of 
 Jesse," and " branch from his roots ").
 
 THE REVELATION. 259 
 
 Verses 6, 12. 
 
 The 'Mamb as it were slain," after Isa. liii. 7 : or tlie allusion may 
 be to the paschal lamb, or generally to any sacrificial lamb. 
 
 The "seven eyes," representing the seven spirits of God sent 
 forth into all the earth ; from Zech. iv. 10 (which probably refers to 
 the seven lamps, verse 2). 
 
 Verse 9. 
 
 The "new song," as in Ps. xl. 4 (3), is a song in commemoration 
 of any new blessing ; here, of the redemption effected by the sacrifi- 
 cial death of Christ. 
 
 Verse i i . 
 
 The number of the angels, " myriads of myriads and thousands 
 of thousands," is from Dan. vii. 10, with the order of the units 
 reversed (Daniel, "thousands . . . m}Tiads"), producing an appar- 
 ent anti-climax ; the idea seems to be to add many thousands to the 
 already enormous number represented by the myriads. The expres- 
 sion in Ps. Ixviii. 18 (17), "myriads, thousands upon thousands" 
 (the English Authorized Version has, incorrectly, "angels"), is dif- 
 ferent in form from this. 
 
 Rev. vi. 
 Verses 2, 4, 5, 8. 
 
 The four different-colored horses are after Zech. vi. 2, 3. The 
 three colors, white, black, and red, are the same in the Hebrew, the 
 Septuagint, and our passage ; the Hebrew word for the fourth color 
 is commonly rendered "speckled" (English Authorized Version, 
 "grisled") or "variegated " (so the Septuagint); in Revelation, the 
 fourth color is "pale yellow," or simply "pale." In Zech. i. 8, the 
 colors are white, red, and reddish. The " pale " of Revelation may 
 be a traditional translation of the Hebrew word which we render 
 "speckled," or it may be an adaptation to the rider of the fourth
 
 260 QUOTATIONS IN THE NEW TESTAMENT. 
 
 horse, who is Death. The number four represents the four points of 
 the compass. 
 
 The instnmients with which Death and Hades destroy men, 
 namely, "sword, lamine, death {_or, pestilence], and wild beasts," 
 are taken from the Septuagint of Ezek. xiv. 21. The Hebrew term 
 for "pestilence" ("'-"i) is rendered here (and elsewhere) in the 
 Septuagint by the onlinary woril for "death" (^'uraros), which is 
 adopted by our author; it is a question whether we should then 
 render the Greek term by "death," or by "pestilence," — that is, 
 whether we are to suppose that the writer, taking the expression 
 (^u'mTos) in its usual sense, thought of death proper (perhaps 
 "natural death "), or are to regard him as following the Septuagint 
 usage, and having " pestilence " in mind. The latter interpretation 
 is the easier of the two. This seems to be a clear instance of cita- 
 tion in this book from the Septuagint. 
 
 yerse 10. 
 
 In the cry of the souls under the altar, the form of the exclama- 
 tion. " how long?" seems to be especially after Zech. i. 12, which is 
 a similar appeal for God's interposition (the exclamation is found 
 several times elsewhere in the Old Testament); and the content, 
 "dost thou not judge and avenge our blood?" is from Deut. xxxii. 
 43 : " he will avenge the blood of his servants." 
 
 Verses 12-17. 
 
 The sixth seal. " Earthquake, the sun black, and the moon as 
 blood;" from Joel iv. (iii.) 15, 16, iii. 4 (ii. 31). 
 
 " The stars of the heaven fell to the earth, as a fig-tree casts its 
 unripe figs ; " after Isa. xxxiv. 4, where the host of heaven (the star- 
 spirits) "fade [fir, fall] ... as that which fades [or, foils] from the 
 fig-tree " (the Septuagint has " fall " in both places). 
 
 " The heaven removed as a scroll rolled up ; " after Isa. xxxiv. 4. 
 
 " The kings and magnates hid themselves in caves and rocks ; " 
 after Isa. ii. 12, 17, 19.
 
 THE REVELATION. 261 
 
 "They say to the mountains and to the rocks, Fall on us; " after 
 Hos. X. 8 ("mountains . . . and hills"). 
 
 "The great day of their wrath has'come ; " after Zeph. i. 14. 
 "Who can stand? " from Ps. Ixxvi. 8 (7). 
 
 Rev. vii. 
 Verse i. 
 The " four winds ; " after Dan. vii. 2. 
 
 Verse 3. 
 
 The "sealing of the servants of God in their foreheads;" after 
 Ezek. ix. 4 ("marking"). 
 
 Verse 15. 
 
 God " dwells among his people ; " Ezek. xliii. 7. 
 
 Verse 16. 
 
 " They shall not hunger nor thirst, nor be hurt by sun or heat ; " 
 from Isa. xhx. 10. 
 
 Verse 17. 
 
 "The Lamb . . . shall be their shepherd, and guide them to 
 fountains of waters of life ; " from Isa. xlix. 9, 10 (" they shall pas- 
 ture on the ways, and he who yearns on them shall lead them, and to 
 springs of water shall guide them"). Compare Ps. xxiii. 
 
 " God shall wipe away all tears from their eyes ; " from Isa. xxv. 8. 
 
 Rev. viii. 
 Verses 3,4. 
 
 Combination of incense with prayers. Compare Ps. cxli. 2, where 
 prayer is compared to incense.
 
 202 QUOTATIONS IN THE NEW TESTAMENT. 
 
 JWse 5. 
 
 "Thunders, voices, lightnings, earthquake ; " from Exod. xix. 16, 
 18 (Sinai). 
 
 / irsc' 7. 
 
 First angel's trumpet. Tlic " hail and fire " is after Exod. ix. 23 
 (seventh plague of Egypt). 
 
 J'ersc 8. 
 
 Second angel. " A mountain burning with fire cast into the sea : " 
 compare Jer. li. 25, where Babylon is the destroying mountain, 
 which is to be rolled down from the rocks, and made " a mountain 
 of burning." 
 
 Verse 10. 
 
 Third angel. A star called Wormwood falls from heaven. See 
 Isa. xiv. 12, where the morning star (the king of Babylon) so falls; 
 and Isa. xxxiv. 4, which describes the fading or falling of the host of 
 heaven. In the Book of Enoch (Ixxxvi. i, 3), the evil angels are 
 represented by fallen stars. 
 
 IWse 12. 
 
 Fourth angel. The darkening of sun and moon is after Joel iii. 
 4 (ii. 31); and in Ezek. xxxii. 7, we have darkening of stars, sun, 
 and moon (punishment of Egypt). 
 
 Rev. ix. 
 Verse i. 
 Fifth angel. The star which falls from heaven, as above, viii. 10. 
 
 lerses 2, 3. 7, 8, 9. 
 
 Plague of locusts: see Exod. x. 12-15 (ciglitli plague of Egypt). 
 The description of the locusts is taken in part (resemblance to
 
 THE REVELATION. 2G3 
 
 horses, lions' teeth, noise Hke that of war-chariots) from Joel i. 6, 
 ii. 2, 4, 10. 
 
 Verse 6. 
 
 "Men shall seek death, and shall not find it." Compare Job 
 iii. 21, Jer. viii. 3. 
 
 Vei'se 1 1 . 
 
 Abaddon, " destruction," occurs in Job xxvi. 6. 
 
 Verse 20. 
 
 "Demons," see Deut. xxxii. 17; for the description of the 
 "idols," see Ps. cvi. -^d, 37, cxv. 4-7, cxxxv. 15-17. 
 
 Rev. X. 
 
 Verse i. 
 
 The strong angel. "Arrayed with a cloud," see Dan. vii. 13; 
 the "rainbow " on his head is after Ezek. i. 28. 
 
 Verses 2-6. 
 
 The angel's oath, that there should be no delay in the execution 
 of the divine judgment (so, according to verse 7, we must under- 
 stand the expression "time shall be no more"), is after Dan. xii. 7, 
 where the oath is that God's judgment shall be accomplished in three 
 and a half times (that is, three years and a half). 
 
 Verse 4. 
 The command to " seal up ; " after Dan. xii. 4. 
 
 Verse 7. 
 
 That God communicates his designs to his servants the prophets, 
 is from Amos iii. 7.
 
 2G4 QUOTATIONS IN THE NEW TESTAMENT. 
 
 Verses 9, 10. 
 
 The bitter-sweet book, as in Ezek. ii. 9, 10, iii. 1-3 : the bitter- 
 ness symbolizes the sorrowfulness of its contents (Ezekiel, "lamenta- 
 tions, mourning, and woe"), and the sweetness, the excellence of 
 God's ultimate designs ; that is, the double result is the gladness pro- 
 duced by the first reception of the announcement of God's inter- 
 position for his people, and the sadness occasioned by the perception 
 of the woes it brings about. 
 
 Rev. xi. 
 
 Verse i. 
 
 The seer's measuring-reed is after Ezek. xl. 3 : compare Zech. 
 ii. 5 il (ii. I ff.). 
 
 Verse 2. 
 
 "The holy city trodden under foot," from Dan. viii. 13 ; the time, 
 "forty-two months," = 1,260 days (verse 2)> ^''O'^i Dan. xii. 7, 
 where it is to be taken literally. 
 
 Verse 4. 
 
 The two witnesses. The symbols, the two olive-trees and the two 
 lamp-stands, are from Zech. iv. (but Zechariah has only one candela- 
 brum), signifying that the two prophets receive their inspiration and 
 strength from God alone. In Zechariah, the candelabrum represents 
 the light of (jod in his people, and only the olive-trees as sources 
 of oil represent the "two anointed ones" (Zerubbabel and Joshua), 
 God's instnmients for building the temple. The seer modifies the 
 symbolism as above. 
 
 Verse 5. 
 
 The two witnesses prophesy judgment, and their enemies are 
 slain as were those of Elijah (by fire from heaven, 2 Kings i. 11, 12) 
 and those of Moses (Num. xvi. 35).
 
 THE REVELATION. 265 
 
 Verse 6. 
 
 They also have authority to shut the heaven that it rain not, as 
 Ehjah (i Kings xvii. i, compare Jas. v. 17), and to smite water and 
 earth with plagues, as Moses (Exod. vii.-x.). 
 
 Verse 9. 
 
 They are slain by the beast, and their bodies lie unburied (Ps. 
 Ixxix. 2) three and a half days (compare Dan. ix. 27, where the 
 consummation occurs in the midst of the week). 
 
 Verse i i . 
 
 The resurrection of the two witnesses. *' The spirit \_or, breath] 
 of life from God entered into them, and they stood on their feet ; " 
 from Ezek. xxxvii. 10 (the dry bones). Compare Gen. ii. 7. 
 
 Verse 15. 
 
 The hymn of the voices in heaven. "The kingdom of the world 
 has become the kingdom of our Lord and of his Anointed " (or, 
 Christ), after Ps. ii. 2 ; and "he shall reign for ever and ever," from 
 Exod. XV. 18. 
 
 Verse 18. 
 The triumph of the saints ; after Dan. vii. 27. 
 
 Rev. xii. 
 
 Verse i. 
 
 The woman in heaven, symbol of the Church. The imagery, 
 " clothed with the sun, the moon under her feet, on her head a 
 crown of twelve stars," is in general after Isa. Ix. 3 (the ''brightness 
 of thy [Zion's] rising"), Ps. civ. 2 ("who coverest thyself with 
 light as with a garment"), and perhaps Song of Songs, vi. 10 ("who 
 is this that looks forth like the dawn, fair as the moon, clear as 
 the sun?"), and Dan. xii. 3 ("shall shine as the brightness of the 
 firmament, and ... as the stars"), but the material is re-arranged.
 
 2GC QUOTATIONS IN THE NEW TESTAMENT. 
 
 Verse 2. 
 
 The travailing and cr>'ing ; after Mic. iv. 9, 10 ; Isa. Ixvi. 7 (Zion). 
 
 Verses ^, ^. 
 
 The dragon, with seven heads and ten horns, who cast down stars ; 
 after Dan. vii. 7, viii. 10. 
 
 Verse 5. 
 
 The child who is to rule with a rod of iron ; from Ps. ii. 9. See 
 on ii. 27. 
 
 Verse 6. 
 
 The wililcmess as place of retreat for the woman, as formerly for 
 Israel ; compare Ezek. xx. 35, 36 ; " 1,260 days " (and so verse 14), 
 see on xi. 2. 
 
 Verse 7. 
 
 The war in heaven, betw^een Michael and the dragon. See the 
 similar war in Enoch x. ; and compare the old Babylonian con- 
 flict between Bel and the dragon Tiamat (Chaos, Hebrew icliorn, 
 Gen. i. 2). 
 
 Verse 10. 
 
 Satan as "accuser ; " after Zech. iii. i. 
 
 Verse 12. 
 
 " Rejoice, O heavens ; " from Ps. xcvi. 11 ; Isa. xlix. 13. 
 
 Verse 15. 
 
 The river which the serpent casts out of his mouth to overwhelm 
 the woman is perhaps suggested by such passages as Ps. xviii. 5, 17 
 (4, 16).
 
 THE REVELATION. 267 
 
 Rev. xiii. 
 Verses 1,2. 
 
 The beast, after Dan. vii. 2, 7, — a composite figure. 
 
 Verses 5, 6. 
 
 The- blasphemy uttered by the beast, after Dan. vii. 25 ; the 
 " forty-two months," as above, xi. 2. 
 
 Verse 7. 
 Victory over the saints ; from Dan. vii. 2 1 (Antiochus Epiphanes) . 
 
 Verse 10. 
 
 The law of retribution, " he who kills with the sword must be 
 killed with the sword," is from Gen. ix. 6 (the Noachic precept); 
 and from this, by extension, the other, " he who leads into captivity 
 must go into captivity." 
 
 Rev. xiv. 
 
 Verse 2. 
 
 The Lamb on Mount Zion. A voice "as the voice of many 
 waters ; " from Ezek. xliii. 2. 
 
 Verse 3. 
 
 The new song : see on v. 9. 
 
 Verse 5. 
 
 The Lamb's followers. " In their mouth was found no lie ; " after 
 Zeph. iii. 13, "Israel . . . shall not speak lies, nor shall a deceitful 
 tongue be found in their mouth."
 
 208 (JUOTATIONS IN THE NEW TESTAMENT. 
 
 / Itsc S. 
 
 The announcement of the angel, "Fallen, fallen is Babylon" 
 (and so xviii. 2), is from Isa. xxi. 9; and the "cup of her wine," 
 fiom Jcr. 11. 7. 
 
 / 'i-rsc 10 ; wi. 19. 
 
 "The wine of the wrath of God," from Ts. Ixxv. 9 (S). Com- 
 pare Isa. li. 17 ; Jer. xxv. 15. 
 
 ** Fire and brimstone " (so also xix. 20, xxi. 8); after Ezek. xxxviii. 
 22; Ps. xi. 7 (6). 
 
 / c'f'SC 14. 
 
 " One like a \_or, the] Son of man ; " after Dan. vii. 13 ; Ezek. i. 26. 
 
 I'crses 14-19. 
 
 The reaping of the earth; from Joel iv. (iii.) 13. 
 
 Verse 20, 
 
 The treading of the winepress ; after Isa. Ixiii. 3. 
 
 Rev. XV. 
 Verse 2. 
 
 The seven angels having the seven last plagues. 
 
 The "sea of glass," after Ezek. i. 22. 
 
 For the " fire " which was mingled with the glass, compare Enoch 
 xiv. 9, 12, 17, 19, the fiery surroundings of the heavenly houses, 
 wherein was the throne of God. 
 
 Verses 3.4. 
 
 The "song of Moses and of the Lamb" is the joint hymn of tlie 
 old and new dispensations, praise to God for his holy judgments.
 
 THE REVELATION. 269 
 
 " Great and marvellous are thy works," from Deut. xxxii. 4 ; Ps. 
 cxxxix. 14. 
 
 "Just and true are thy ways," Deut. xxxii. 4. 
 
 O "King of ages" {or, nations), and "who shall not fear," Jer. 
 X. 7, and Exod. xv. 16. 
 
 "Thou alone art holy," Exod. xv. 11, 
 
 "All the nations shall come and worship before thee," Isa. Ixvi. 23. 
 
 "Thy judgments have been made manifest," after Deut. xxxii. 43. 
 
 The words are largely after the two " Songs of Moses " in Exod. 
 XV. and Deut. xxxii., whence probably in part the title. The sterner 
 aspect of the Old-Testament conception of God is here brought into 
 connection with the Lamb. 
 
 Verse 6. 
 
 The linen dress and golden girdles of the angels are after Exod. 
 xxviii. 6, 8; Ezek. xliv. 17, 18, the priestly dress. 
 
 Rev. xvi. 
 Vej^se 2. 
 
 The plague of the first cup or bowl: a "grievous sore," Exod. 
 ix. 9 (sixth Egyptian plague). 
 
 Verses 3, 4. 
 
 Second and third cups : water turned to blood, Exod. vii. 20 (first 
 Egyptian plague). 
 
 Verses 5, 7. 
 
 God's just judgments : see on xv. 3. 
 
 Verses 8, 9. 
 
 Fourth cup: men scorched with heat; see Isa. xlix. 10, "the 
 mirage [Septuagint, burning wind] shall not smite them."
 
 270 QUOTATIONS IX THE NEW TESTAMENT. 
 
 J'crsc lo. 
 
 Fifth cup: darkening of the kingdom of the beast, Exod. x. 22 
 (ninth Eg)'ptian plague). 
 
 I'c'rsc 12. 
 
 Sixth cup : drying-up of the Euphrates to make a way for hostile 
 kings, Jer. 1. 38, 41, li. 27, 28. 
 
 Verses 14, 16. 
 
 The gathering of the armies ; in a general way after Ezek. xxxviii., 
 xxxix., and Jer. li. 27, 28. 
 
 Verse 21. 
 
 Seventh cup: hail. Exod. ix. 23 (seventh EgA'ptian plague). 
 
 Rev. xvii. 
 
 Verse i. 
 
 Babylon (Rome) is called "harlot," as Nineveh in Nab. iii. 4. 
 She " sits on many waters ; " from Jer. li. 13 (Babylon). 
 
 Verse 2 ; xviii. 3. 
 She has made the nations drunk with her wine ; from Jer. li. 7. 
 
 Verse 3. 
 
 The beast with seven heads and ten horns ; after Dan. vii- 7, 
 
 Verse 14. 
 
 " Lord of lords," from Deut. x. 1 7. 
 
 "King of kings," after Dan. ii. 47 ("lord of kings").
 
 THE IlEVELATION. 271 
 
 Verse i6. 
 
 Hatred of the nations towards Babylon ; after Jer. 1. 42. 
 
 Rev. xviii. 
 
 Verse 2. 
 
 Babylon is to become a habitation of demons, and unclean spirits 
 and birds ; after Isa. xiii. 21, 22 (Hebrew, D'T^'ty, rendered "demons" 
 in the Septuagint, and "satyrs" in the English Authorized Version), 
 and Jer. 1. 39. Compare Isa. xxxiv. 13. 
 
 Verse 4. 
 
 " Come out of her ; " after Isa. xlviii. 20, lii. 1 1. 
 
 Verse 5. 
 
 " Her sins have reached to heaven ; " after Jer. li. 9 (Sept. xxviii. 
 9); compare Jon. i. 2; Gen. xviii. 20, 21. The Greek word here 
 rendered "reached" {iKokXyOrjaav) , properly "clave to, adhered," 
 is found in the Septuagint as translation of Hebrew terms for " brought 
 to, made to touch" (Lam, ii. 2), "approach" (Job xli. 8), "rest 
 on" (Deut. xxix. 19 [20]). 
 
 Verse 6. 
 
 " Render to her as she has rendered," after Ps. cxxxvii. 8 ; for the 
 " double," compare Isa. xl. 2. 
 
 Verse 7. 
 
 " She says, I sit a queen, and am no widow ; " after Isa. xlvii. 7, 8 ; 
 Zeph. ii. 15. 
 
 Verse 8. 
 
 Her plagues shall come "in one day ; " from Isa. xlvii, g.
 
 272 QUOTATIONS IX THE NEW TESTAMENT. 
 
 yirrse g. 
 
 "Kings . . . shall weep over her;" Ezek. xxvi. i6. 
 
 J'i'rsrs I I- 1 9. 
 
 The description of her merchants and merchandise is after Ezek. 
 x.xvii. (Tyre). 
 
 Verse 21. 
 
 The downfall of Babylon set forth by casting a stone into the 
 water; from Jer. li. 63, 64. • 
 
 Verses 22. 23. 
 
 Cessation of industr)- and mirth; after Isa. xxiv. 8 ; Jer. xxv. 10. 
 
 J\-ysc 24. 
 
 Babylon has slain the prophets and saints ; after Jer. li. 49 (Baby- 
 lon has slain Israel). 
 
 Rev. xix. 
 Verse i. 
 
 " Hallelujah ; " Ps. cvi. i, and elsewhere. 
 
 J'erse 2. 
 
 " He has avenged the blood of his servants ; " from Deut. xxxii. 43. 
 
 Verse %. 
 
 "Her smoke ascends for ever;" Isa. xxxiv. 10 (the Edomite 
 Bosra).
 
 THE REVELATION. 273 
 
 Verse 5. 
 
 Doxology; after Ps. cxxxv. i, cxv. 13, 
 
 Verse 6. 
 
 "The voice of a great multitude, ... as of many waters," from 
 Ezck. i. 24, xliii. 2. 
 
 "The Lord reigns," after Ps. xciii. i. 
 
 Verse 8. 
 
 The raiment of the bride : compare Ps. xlv. 14, 15 (13, 14). 
 
 "The fine linen is the righteous acts of the saints;" after Ps. 
 cxxii. 9, " let thy priests [whose official dress was of fine linen] be 
 clothed with righteousness." 
 
 Verse i i . 
 
 The rider on the white horse (Christ), called "faithful and true," 
 after Isa. xi. 5. 
 
 " In righteousness he judges and makes war." from Isa. xi. 4. 
 
 Verse 12. 
 
 "His eyes as a flame of fire," from Dan. x. 6; on his "name," 
 see on ii. 17. 
 
 Verse 13. 
 
 His " garment sprinkled with blood ; " from Isa. Ixiii. 2, 3. 
 
 Verse 15. 
 
 The " sharp sword proceeding out of his mouth," after Isa. xlix. 2. 
 
 He "rules with a rod of iron," from Ps. ii. 9 (see on ii. 27). 
 
 He " treads the winepress of the wrath of God," after Isa. Ixiii. 3.
 
 274 QUOTATIONS IX THE NEW TESTAMENT. 
 
 IWsc 1 6. 
 
 " King of kings, and Lord of lords : " see on xvii. 14, 
 
 J'lrscs 17, iS, 21. 
 
 The birds summoned to feed on the flesh of the armies of the 
 beast; after Ezek. xxxix. 17, 18. 
 
 / crse 20 ; xxi. 8. 
 
 "Fire and brimstone," after Ezek. xxxviii. 22; Ps. xi. 7 (6). 
 Compare the fier>' prison of the fallen angels, Enoch xviii. 14, xxi. 7. 
 
 Rev. XX. 
 I crse 2. 
 
 "The dragon, the old serpent, which is the devil and Satan," 
 interpretation of the serpent of Gen. iii. as the devil ; compare 
 2 Cor. xi. 3. 
 
 The devil is bound "a thousand years;" in Enoch xxi. 6, the 
 seven stars, fallen angels, are bound for " a thousand ages." 
 
 [ '{-rsc 3 . 
 
 The sealing of the pit is perhaps after Dan. vi. 16, 17. 
 
 Verse 4. 
 
 The "thrones," after Dan. vii. 9 ("the thrones were set"). 
 Judgment is given to the saints, Dan. vii. 22. 
 Tthey reign with the Christ, Dan. vii. 14, 27. 
 The " mark on the forehead," after Ezek. ix. 4. 
 
 Verse 6. 
 
 Reigning priests ; from Exod. xix. 6.
 
 THE REVELATION. 275 
 
 Verse 8. 
 
 The designation of the nations of the earth, marshalled by Satan, 
 " Gog and Magog," is from Ezek. xxxviii., xxxix. In Ezekiel, Magog 
 is the name of a land or nation (so Gen. x. 2), and Gog of its 
 prince ; here the latter also is used as the name of a nation. 
 
 Verse 9. 
 
 Fire descends from God; after 2 Kings i. 10. 
 
 Verse 10. 
 
 The lake of fire and brimstone, the place of punishment of the 
 devil, the beast, and the false prophet. See the references to Enoch, 
 on xix. 20 ; and, further, Enoch liv. 6, where Michael and his associate 
 angels are to overpower the hosts of Azazel (the chief of the evil 
 spirits), and throw them into the oven of burning fire. 
 
 Verse i i . 
 
 " No place was found for them ; " after Dan. ii. 35. 
 
 Verse 12, 
 
 The opening of the books, Dan. vii. 10. 
 The book of life, Dan. xii. i. 
 
 The dead are judged "according to their works," Jer. xvii. 10; 
 Enoch xli. i. 
 
 Verse 13. 
 
 " Sea, death, and Hades gave up their dead." Compare Enoch 
 li. I, "in those days [the time of Messianic judgment], the earth, 
 Sheol [Hades], and Abaddon [destruction, hell] will return what 
 has been committed to them " (that is, their dead).
 
 •2~(i QUOTATIONS IN THE NEW TESTAMENT. 
 
 Rev. x.\i. 
 
 J rrst' I . 
 
 " New heaven and new earth," from Isa. l\v. i 7, Ixvi. 22, a recon- 
 struction of physical nature to bring it into harmony with transformed 
 man. But in this new physical creation there is no place for the 
 sea : " the sea is no more " (this can hardly mean that the old sea is 
 replaced by the new). The idea was perhaps suggested by Isa. xi. 
 15, where Yahwe, it is said, will dry up or make passable the northern 
 extremity of the Red Sea, and the river Euphrates, so that they shall 
 offer no hinderance to travel, but the Israelitish exiles may easily 
 return home ; or, it is the expression of the feeling that the sea is 
 in general an obstructive and oppressive thing. 
 
 Verse 2. 
 
 The " holy city " (the new Jerusalem, the Church), from Isa. Hi. i. 
 The community of God's people as "bride," Isa. liv. 5, Ixi. 10. 
 
 I'erse 3. 
 
 "The tabernacle of God is with men," from Lev. xxvi. 11. 
 
 " He dwells with them," Ezek. xliii. 7. 
 
 "They shall be his peoples [and he their God]," Jer. xxxii. 38. 
 
 IWse 4. 
 
 " He shall wipe away ever)' tear from their eyes," from Isa. xxv. 8. 
 "There shall be no mourning," Isa. Ixv. 19. 
 
 lerse 6 ; :c.\ii. 17. 
 
 Water of life freely given; after Isa. Iv. i. 
 
 JWse 7. 
 
 He that ovcrcometh, "I will be his God, and he shall be my 
 son;" after 2 Sam. vii. 14 ("I will be his father, and he shall be 
 my son," said of Solomon).
 
 THE REVELATION. 277 
 
 Verse lo. 
 
 " He carried me away in tlie spirit to a mountain great and 
 high ; " from Ezek. xl. 2. 
 
 Verses 10-2 i. 
 
 Description of the city; after Ezek. xlviii. 15-35 (tlie square 
 shape, and twelve gates; the dimensions are increased), and Isa. 
 hv. II, 12 (foundations, walls, and buildings of precious stones). 
 
 Verse 23. 
 
 "The city has no need of sun or moon ; " from Isa. Ix. 19. 
 
 Verses 24, 26. 
 
 " Kings and nations bring their glory to it ; " from Isa. Ix. 11. 
 
 Verse 25. 
 
 The gates never shut, from Isa. Ix. 11; the prophet has, " shall 
 not be shut day nor night," but the seer, "not shut by day (for 
 there shall be no night there); " as also Isaiah has perpetual day in 
 Ix. 19, 20. 
 
 Verse 27. 
 
 Nothing unclean shall enter the city; so Isa. lii. i. 
 
 Rev. xxii. 
 Verse i. 
 
 " The river of life proceeding out of the throne of God and of 
 the Lamb ; " after Ezek. xlvii. i, where water of life issues from under 
 the temple. In our chapter, the throne of God takes the place of the 
 temple of the earthly Jerusalem; see verse 3, and xxi. 22.
 
 278 QUOTATIONS IN THE NEW TESTAMENT. 
 
 TWst- 2. 
 
 The tree of life, growing by the river, bearing twel\-e sorts of 
 fruit, its leaves for healing; from Ezek. xlvii. 12. 
 
 Verse 3. 
 
 "There shall W no more any curse ;" from Zech. xiv. 1 1 (Hebrew, 
 D">n ; Septuagint, u»u6e/ia ; Revelation, Kard^e/xa). 
 
 "The throne of God and of the Lamb shall be therein." Com- 
 pare Ezek. xlviii. 35 : " the name of the city shall be : Vahwe is there." 
 
 Verse 5. 
 
 " No night, no need of lamp or sun, God is its light," from Isa. 
 Ix. 20. 
 
 "The saints shall reign for ever," Dan. vii. 18. 
 
 Verse 10. 
 
 "Seal not up the words;" after Dan. xii. 4 ("seal the book"), 
 but reversed, since the fulfilment was now at hand. 
 
 Verse 12. 
 
 " I come, . . . my reward is with me; " from Isa. xl. 10. 
 
 Verse 16. 
 
 " Root and offspring of David ; " from Isa. xi. i ; see on v. 5. 
 
 Verses iS. 19. 
 
 Command not to add to or take from the words of this book; 
 from Deut. iv. 2, only here punishment for so adding or taking away 
 is announced.
 
 Note on fi BdaA, p. 155 {Rom. xi. 7). 
 
 Since this passage was written, I have seen Dillmann's article on i) BuoA, in 
 the Monatsberichte der Koniglichen Academic der Wissenschaften zu Berlin, 
 June 16, 1S81, pp. 601-620. He gives strong reasons for holding that the femi- 
 nine article here is the representative of, or in allusion to, j? alcxvvi} (r\W2), 
 " shame," the term which was used as a substitute for Baal (though the name 
 of the deity was retained in the text) when this name became odious to the 
 Israelites. The Septuagint in some books, as Jeremiah, uniformly writes 
 ^ BaaTi, and such Targums as the Palestinian on the Pentateuch employ peri- 
 phrases or substitutes for the name ; whence, Dillmann suggests, we may infer 
 a Jewish usage, which Paul here follows. Though this view is not without its 
 difficulties, it seems more probable than that given in the text. 
 
 279
 
 INDEXES.
 
 INDEXES 
 
 NEW-TESTAMENT QUOTATIONS. 
 
 Matt 
 
 i. 23. 
 
 
 ii. 6 . 
 
 
 ii. 15 
 
 
 ii. 18 
 
 
 iii. 3 
 
 
 iii. 17 
 
 
 iv. 4. . 
 
 
 iv. 6 . . 
 
 
 iv. 7. 
 
 
 IV. 10 
 
 
 iv. 15, I 
 
 
 V. 4 . 
 
 
 v-S • 
 
 
 V. 6 . 
 
 
 V. 7 . 
 
 
 V. 8 . . 
 
 V. 21 
 
 V. 27 
 V. 33 
 
 " V.38 
 
 Isa. vii. 14 . 
 Mic. V. I (2) 
 Hos. -xi. I . 
 Jer. xxxi. 15 
 Isa. xl. 3 
 Isa. xlii. I . 
 Deut. viii. 3 
 Ps. xci. II . 
 Deut. vi. 16 
 Deut. vi. 13 
 Isa. viii. 23, ix 
 Isa. Ixi. 2 . 
 Ps. xxxvii. II 
 Isa. Iv. . . 
 Ps. xviii. 26 (25) 
 Piov. xi. 17 
 Ps. xxiv. 3-5 . 
 Exod. XX. 13 ) 
 
 (ix 
 
 V. 43 
 viii. 17 
 
 Deut. V. 17 ( 
 Exod. XX. 14 ) 
 Deut. V. 1 8 ( 
 Deut. xxiv. I . 
 Num. XXX. 2 
 Exod. XX. 7 
 Lev. xix. 12 
 Deut. xxiii. 21 
 Exod. xxi. 24 1 
 Lev. xxiv. 20 > 
 Deut. xix. 21 J 
 Lev. xix. iS 
 Isa. liii. 4 . . 
 
 PAGE 
 I 
 
 4 
 8 
 10 
 16 
 36 
 19 
 20 
 
 21 
 22 
 
 23 
 26 
 26 
 27 
 
 27 
 
 27 
 
 28 
 
 29 
 
 29 
 
 29 
 29 
 
 £S3
 
 284 
 
 INDEXES. 
 
 Matt. 
 
 ix. 13 . 
 
 
 xi. 10 . 
 
 
 xi. 23 . 
 
 
 xii. 7 
 
 
 xii. iS-21 
 
 
 xiii. 14, 15 
 
 U 
 
 xiii. »2 . 
 
 XIII. 
 
 Ji 
 
 " XV. 4 . . 
 
 " XV. S. 9 
 
 " xvi. 27 . 
 
 " xvii. 5 . 
 
 " xviii. 16 
 
 •• xi.\. 4 . 
 
 u 
 
 xix. 
 
 5 
 
 . 
 
 41 
 
 xix. 
 
 7 
 
 • 
 
 tl 
 
 xix. 
 
 iS 
 
 • 
 
 l« 
 
 xix. 
 
 iS 
 
 • 
 
 ti 
 
 xix. 
 
 iS 
 
 
 t< 
 
 xi.x. 
 
 18. 
 
 19 
 
 <1 
 
 xix. 
 
 '9 
 
 • 
 
 14 
 
 xix. 
 
 '9 
 
 • 
 
 tl 
 
 xix. 
 
 26 
 
 , 
 
 it 
 
 xxi. 
 
 5 
 
 • 
 
 « 
 
 .\xi. 
 
 9 
 
 . 
 
 XXI. 13 
 
 xxi. 16 
 
 xxi- 33 
 xxi. 42 
 xxi. 44 
 xxii. 24 
 xxii. 32 
 xxii. 37 
 xxii. 39 
 
 xxii. 44 
 
 xxiii. 38 
 xxiv. 15 
 
 Hos. vi. 6 . . 
 M.il. iii. I . . 
 Is.-i. xiv. 13-15 
 Hos. vi. 6 . . 
 Isa. xiii. 1-4 . 
 Isa. vi. 9, 10 . 
 Dan. iv. 9(12) 
 I's. Ixxviii. 2 . 
 r Exod. xxi. 171 
 J " .\.v. 12 I 
 i Dcut V. 16 J 
 Isa. xxix. 13 
 Prov. xxiv. 12 
 Isa. xiii. I . 
 Dcut. xix. 15 
 \ Gen. i. 27 ) 
 ■) " V. 2 ( 
 Gen. ii. 24 . 
 Deut. xxiv. I 
 ( Exod. XX. 13 J 
 I Deut. V. 17 J 
 ( Exod. XX. 14 ^ 
 I Dcut. V. iS ) 
 ' Num. XXX. 2 
 Exod. XX. 7 
 Lev. xix. 12 
 Deut. xxiii. 21 
 j Exod. 
 
 x.\. 12-17 I 
 V. 16-21 I 
 
 Deut 
 
 Lev. xix. iS 
 ( Exod. XX. 1 2 ) 
 I Deut. v. 16 ) 
 
 Gen. xviii. 14 
 
 Zech. ix. 9 . 
 
 Ps. cxviii. 26 
 ( Lsa. hi. 7 j 
 I Jcr. vii. 1 1 f 
 
 Ps. viii. 3 . 
 
 Isa. v. I, 2 . 
 
 Ps. cxviii. 22, 23 
 
 Isa. viii. 14 . . 
 
 r>eut. XXV. 5, 6 
 
 J'lxod. iii. 6, 15 
 
 Deut. vi. 4, 5 . 
 
 Lev. xix. iS 
 ( Ps. ex. I I 
 
 I " viii. 7 (6) i 
 
 Ps. cxviii. 26 . 
 
 Dan. ix. 27 . . 
 
 P.\CE 
 
 31 
 34 
 37 
 39 
 39 
 
 41 
 
 4- 
 44 
 36 
 45 
 46 
 
 46 
 
 47 
 2S 
 
 28 
 
 48 
 
 29,48 
 
 41 
 
 49 
 
 50 
 
 52 
 
 53 
 
 54 
 55 
 56 
 58 
 58 
 
 59 
 Co 
 29 
 
 61 
 
 52 
 64
 
 NEW-TESTAMENT QUOTATIONS. 
 
 285 
 
 Matt. xxiv. 21 
 
 " xxiv. 29 
 
 " xxiv. 30 
 
 " xxvi. 31 
 
 " x.\vi. 38 
 
 " xxvi. 64 
 
 " xxvii. 9, 10 
 
 " xxvii. 46 
 
 Mark i. 2 . . 
 
 " i-3 . • 
 " iv. 12 . 
 
 " vii. 6, 7 
 
 " vii. 10 . 
 
 " viii. iS 
 
 '• ix. 48 
 
 " X. 4 . 
 
 " X. 6 . 
 
 " X. 7, 8 
 
 " X. 19 
 
 " .\. 19 
 
 " X. 19 
 
 X. 
 
 27 
 
 xi. 
 
 9- 
 
 xi. 
 
 17 
 
 xii 
 
 2 
 
 xii 
 
 . 10 
 
 xii 
 
 19 
 
 xii 
 
 26 
 
 XI 1. 29, 30 
 xii. 31 
 
 .xii. 36 
 
 (( 
 
 Xlll 
 
 12 
 
 (< 
 
 xiii. 
 
 14 
 
 it 
 
 xiii. 
 
 19 
 
 << 
 
 xiii. 
 
 24 
 
 >l 
 
 xiii. 
 
 26 
 
 Dan. xii. i . . 
 
 {Eccles. xii. 2 ^ 
 Dan. viii. 10 [ 
 Joel iv. 16 J 
 Dan. vii. 13 
 Zech. xiii. 7 
 Ps. xiii. 6 (5) 
 Dan. vii. 13 
 Zcch. xi. 13 
 Ps. xxii. 2(1) 
 Mai. iii. i . 
 Isa. xl. 3 
 Isa. vi. 9, 10 
 Dan. iv. 9 (12) 
 Isa. xxix. 13 . 
 
 iExod. XX. 12 ^ 
 " .xxi. 17 I 
 Deut. v. 16 J 
 
 Isa. vi. 9, 10 . 
 
 Isa. Ixvi. 24 
 
 Deut. xxiv. I . 
 ( Gen. i. 27 ) 
 I " V. 2 ) 
 
 Gen. ii. 24 . . 
 \ Exod. x.\. 13 j 
 ) Deut. V. 17 ) 
 ( Exod. XX. 14 j 
 ) Deut. V. 18 ) 
 ( Exod. XX. 12-17 
 I Deut. V. 16-21 
 
 Gen. xviii. 14 . 
 
 Ps. cxviii. 26 . 
 ( Isa. Ivi. 7 I 
 / Jer. vii. 11) 
 
 Isa. v. I, 2 . . 
 
 Ps. cwiii. 22, 23 
 
 Deut. XXV. 5, 6 
 
 Exod. iii. 6, 15 
 
 Deut. vi. 4, 5 . 
 
 Lev. xix. 18 
 ( Ps. ex. I I 
 
 / " viii. 7 (6) i 
 
 Mic. vii. 6 . . 
 
 Dan. ix. 27 . . 
 
 Dan. xii. i . . 
 f Eccles. xii. 2 ^ 
 
 Dan. viii. 10 > 
 
 Joel iv. 16 J 
 
 Dan. vii. 13 
 
 PACE 
 
 65 
 6S 
 
 66 
 66 
 
 67 
 66 
 68 
 
 73 
 31 
 16 
 
 37 
 39 
 
 41 
 
 37 
 74 
 47 
 
 46 
 
 46 
 28 
 
 28 
 
 41, 48 
 
 49 
 52 
 
 53 
 
 55 
 56 
 58 
 
 59 
 60 
 29 
 
 61 
 
 So 
 64 
 65 
 
 6S 
 66
 
 280 
 
 INDEXES. 
 
 Mark 
 
 xiv. 27 
 
 «* 
 
 xiv. 34 
 
 " 
 
 xiv. 62 
 
 Luke 
 
 i. 17 • 
 
 tt 
 
 i. 37 • 
 
 44 
 
 i.46. 
 
 44 
 
 i. 47 ■ 
 
 44 
 
 i. 4S . 
 
 44 
 
 i. 49 . 
 
 • 4 
 
 i. 50. 
 
 44 
 
 i. 51 . 
 
 44 
 
 i. 52 . 
 
 4i 
 
 i- 53 • 
 
 4* 
 
 1. 54 • 
 
 44 
 
 i. 6S . 
 
 i. 60 
 
 1. 71 
 
 i.76. . 
 
 i.7S. . 
 
 i. 79 . . 
 
 L 79 . . 
 
 ii. 23, 24 
 
 iii. 4-6 
 iv. 4 . 
 iv. 8 . 
 iv. 10, I 
 iv. 12 
 iv. 18, I 
 vi. 21 
 vi. 2i 
 \ii. 27 
 viii. 10 
 X. 25. 
 X. 27. 
 X. 27. 
 xii. 53 
 xiii. 19 
 
 xviii. 20 
 xviii. 20 
 
 Zcch. xiii. 7 
 
 I's. xiii. 6 (5) . 
 
 Dan. vii. 13 . 
 
 Mai. iii. i, 23, 24 
 
 C'lcn. xviii. 14 . 
 
 I Sam. ii. i 
 
 I .S.ini. ii. I 
 
 I .Sam. i. 1 1 . 
 
 1 Sam. ii. 2 . . 
 ^ I's. ciii. 17 / 
 ■( Isa. )i. S \ 
 
 I Sam. ii. 4 
 \ I Sam. ii. 7, S ) 
 ( I's. cxiii. 7, S ) 
 
 I .Sam. ii. 5 
 
 Ija. xli. S-14 . 
 j Ps. cvi. 48 ( 
 ( Isa. xl.-lxvi. S 
 
 {2 Sam. -xxii. 3 "i 
 Ps. xviii. 3 > . 
 " cxxxii. 17 J 
 r 2 .Sam. xxii. 4 "1 
 I Ps. .xviii. 4 i . 
 L " cvi. 10 J 
 
 Mai. iii. i . . 
 
 Mai. iii. 20 (iv. 2) 
 
 Isa. viii. 23, ix. i (i.v 
 
 Isa. ix. I (2) . . 
 ( Exod. xiii. 2, 12 | 
 I Lev. xii. 8 \ 
 
 Isa. .\1. 3-5. 
 
 Deut. viii. 3 
 
 Dcut. vi. 13 
 
 Ps. xci. II . 
 
 Deut. vi. 16 
 
 Isa. Ixi. I, 2 
 
 I.sa. Iv. . . 
 
 Isa. Ixi. 2 . 
 
 Mai. iii. i 
 
 Isa. vi. 9, 10 
 
 Isa. xiv. 13-15 
 
 Lev. xix. 18 
 
 Dcut. vi. 4, 5 
 
 Mic. vii. 6 . 
 
 Dan. iv. 9(12) 
 » Exod. XX. 12 ) 
 
 ^ 'cut. V. 16 ) 
 
 (iii. I, 
 
 iv. 5. 
 
 6) 
 
 
 
 
 ( Dci 
 Exc 
 Dcut. V. 17 
 
 ( Exod. XX. 13 
 
 66 
 
 67 
 66 
 
 75 
 49 
 76 
 76 
 76 
 76 
 
 76 
 
 76 
 76 
 
 76 
 
 76 
 
 76 
 
 76 
 
 76 
 
 3'. 77 
 77 
 -J 
 77 
 
 77 
 
 16 
 »9 
 
 20 
 21 
 77 
 27 
 26 
 
 31 
 
 37 
 
 33 
 29 
 60 
 80 
 
 39 
 
 41 
 
 28
 
 NEW-TESTAMENT QUOTATIONS. 
 
 287 
 
 Luke 
 
 xviii. 20 
 
 <i 
 
 xviii. 20 
 
 (i 
 
 xix. 3S . 
 
 li 
 
 xix. 46 . 
 
 <( 
 
 XX. 9. . 
 
 (( 
 
 XX. 17 . 
 
 « 
 
 XX. 18 . 
 
 (( 
 
 XX. 28 . 
 
 « 
 
 XX. 42, 43 
 
 (( 
 
 xxi. 20 . 
 
 <( 
 
 xxi. 22 . 
 
 « 
 
 xxi. 25, 26 
 
 II 
 
 xxi. 27 . 
 
 II 
 
 xxii. 37 . 
 
 <i 
 
 xxii. 69, 
 
 II 
 
 xxiii. 46 
 
 John 
 
 i. 23 . . 
 
 II 
 
 i. 29 . . 
 
 11 
 
 i. 51 . . 
 
 II 
 
 ii. 17. . 
 
 II 
 
 vi. 31 . 
 
 II 
 
 vi. 45 . 
 
 11 
 
 vii. 38 . 
 
 vii. 42 
 
 vm. 17 . 
 
 viii. 56 . 
 
 ix. 39 . 
 
 X. 34 . . 
 
 xii. 13 . 
 
 xii. 14, 15 
 
 xii. 27 . 
 
 xii. 38 . 
 
 xii. 40 . 
 
 xii. iS . 
 
 XV. 25 . 
 
 xix. 24 . 
 
 ( Exod. XX. 14 ) 
 
 } Deut. V. 18 j 
 Exod. XX. 12-17 i 
 Deut. V. 16-21 I 
 Ps. cxviii. 26 . 
 
 ( Isa. Ivi. 7 I 
 
 \ Jer. vii. 1 1 ( 
 Isa. V. I, 2 . . 
 Ps. cxviii. 22, 23 
 Isa. viii. 14. . 
 Deut. XXV. 5, 6 
 
 ( Ps. ex. I ) 
 
 ( " viii. 7 (6) J 
 Dan. ix. 27 . . 
 Dan. xii. i . . 
 
 {Eccles. xii. 2 "j 
 Dan. viii. 10 > 
 Joel iv. 16 J 
 Dan. vii. 13 
 Isa. liii. 12 , 
 Dan. vii. 13 
 Ps. xxxi. 6 {5) 
 Isa. xl. 3 
 Isa. liii. 4 . 
 Gen. xxviii. 12 
 Ps. Ixix. 10 (9) 
 Ps. Ixxviii. 24 , 
 Isa. liv. 13 . , 
 Prov. xviii. 4 , 
 ' 2 Sam. vii. 12, 13 
 Isa. xi. I. 
 Jer. xxiii. 5, 6 
 
 " xxxiti. 15 
 Ezek. xxxvii. 24, 25 
 Mic. v. I 
 Deut. xix. 15 
 Gen. xii. 2, 3 
 
 " xvii. 7 
 
 " xxii. 18 
 Isa. vi. 9, 10 
 Ps. Ixxxii. 6 
 Ps. cxviii. 26 
 Zech. ix. 9 . 
 Ps. xlii. 7 (6) 
 Isa. liii. I . 
 Isa. vi. 9, 10 
 Ps. xii. 10 (9) 
 Ps. Ixix. 5 (4) 
 Ps. xxii. 19 (iS) 
 
 PAGE 
 28 
 
 48 
 52 
 
 53 
 
 55 
 
 58 
 58 
 
 61 
 
 64 
 65 
 
 65 
 
 66 
 
 80 
 66 
 81 
 16 
 29 
 82 
 82 
 
 83 
 84 
 
 85 
 
 86 
 
 45 
 86 
 
 37 
 87 
 
 52 
 
 50 
 88 
 
 88 
 37 
 89 
 90 
 90
 
 288 
 
 INDEXES. 
 
 John xix. 36 . 
 
 " xix. 37 • 
 
 Acts i. 20 . . 
 
 " ii. 17-21 . 
 
 " ii. 30 . . 
 
 " ''-34. 35 
 
 " iii. 22, 23 
 
 " iii. 25. . 
 
 " iv. 25, 26 
 
 " v. 15, !6. 
 
 " vi. II . . 
 
 " vii. 3. . 
 
 " vii. 5 . . 
 
 " vii. 6, 7 . 
 
 v:i. 
 
 9 • 
 
 vii. 
 
 10 
 
 vii. 
 
 II 
 
 vii. 
 
 12 
 
 vii. 
 
 >3 
 
 vii. 
 
 '4 
 
 vii. 17-19 
 vii. 20, 21 
 vii. 23-29, 35 
 vii. 30 . 
 
 V''- 3>. 33' 34 
 vii. \2 . 
 
 Vll. 
 
 32 
 
 • 
 
 vii. 
 
 37 
 
 • 
 
 vii. 
 
 40 
 
 . 
 
 vii. 
 
 42, 
 
 43 
 
 vii. 
 
 44 
 
 • 
 
 vii. 
 
 46, 
 
 47 
 
 vii. 
 
 49. 
 
 SO 
 
 viii 
 
 3- 
 
 33 
 
 xiii 
 
 ■ '7 
 
 . 
 
 !Exod. xii. 46 1 
 Num. ix. 12 > 
 Ps. .\xxiv. 21 J 
 Zcch. xii. 10 . 
 \ I's. Ixix. 26 (25) J 
 ( " ci.x. S i 
 
 Joel iii. 1-5 (ii. 2S-3 
 I's. xvi. S-ii . . 
 2 Sam. vii. 12, 13 
 I's. ex. I ) 
 
 " viii. 7 (6) ) 
 Dcut. xviii. 15, 19 
 Gen. .\xii. iS "| 
 " xxvi. 4 
 " xii. 3 . 
 Ps. ii. I, 2 . 
 Gen. 1. 13 
 Josh. xxiv. 32 
 Ps. cxviii. 22, 
 Gen. xii. i . 
 Gen. xii. 7 "] 
 " xiii. 15 ' 
 
 " XV 
 
 Gen 
 
 E 
 
 Gen. xxxvii. 1 1, 28 
 
 Gen. xxxix. 3 | 
 " xii. 40, 41 J 
 
 Gen. xii. 54 . . 
 
 Gen. xiii. 1,2. . 
 
 Gen. xlv. i, 16 . 
 j Gen. xlvi. 27 j 
 I Dent. X. 22 ) 
 
 Exod. i. 7, 8, 10, 1 1, 
 
 Exod. ii. 2, 5-10 . 
 
 Exod. ii. 1 1-15 . 
 
 Exod. iii. 2 . . . 
 
 Exod. iii. 3-5, 7-10 
 
 Exod. iii. 6 . . . 
 
 Exod. iii. 6, 15 
 
 Deut. xviii. 15 
 
 Exod. .x.xxii. i, 23 
 
 Amos v. 25-27 . 
 j Exod. XXV. 40 I 
 \ " xxvi. 30 ) 
 
 I Kings viii. 17-20 
 
 Isa. Ixvi. I; 2 . . 
 
 Isa. liii. 7, 8 . . 
 
 Deut. vii. 19 . . 
 
 ..5 . . 
 iS J 
 
 Gen. XV. 13, 14 j 
 Exod. iii. 12 ) 
 
 ) 
 
 '7 
 
 PACE 
 
 91 
 
 92 
 
 95 
 
 96 
 99 
 
 lOI 
 
 61 
 
 lOI 
 
 103 
 
 106 
 no 
 
 56 
 
 loS 
 108 
 
 loS 
 
 109 
 
 109 
 
 109 
 log 
 109 
 
 109 
 
 no 
 no 
 no 
 in 
 in 
 in 
 
 59 
 01, in 
 in 
 112 
 
 III 
 
 112 
 114 
 I'S
 
 NEW-TESTAMENT QUOTATIONS. 
 
 280 
 
 Acts xiii. iS 
 
 " xiii. 19 
 
 " xiii. 22 
 
 " -xiii. 33 
 
 " xiii. 34 
 
 " xiii. 35 
 
 " xiii. 41 
 
 " xiii. 47 
 
 " xiv. IS 
 
 " XV. 16, I 
 
 " xvii. 24 
 
 " .xvii. 31 
 
 " xxiii. 5 
 
 " xxvi. 18 
 
 " xxviii. 26. 
 Rom. i. 17 . 
 " ii. 6 . 
 " ii. 24 
 " iii. 4 . 
 
 " iii. 10 
 
 111. 
 
 II, i: 
 
 iii. 
 
 13 • 
 
 iii. 
 
 15-17 
 
 iii. 
 
 18 . 
 
 iii. 
 
 20 . 
 
 iv. 
 
 3.9 • 
 
 iv. 
 
 7,8 . 
 
 iv. 
 
 17 • 
 
 iv. 
 
 18 . 
 
 iv. 
 
 -5 • 
 
 vn. 7 
 
 viii. 
 
 jj 
 
 viii. 36 
 i.\. 7 . 
 ix. 9 . 
 ix. 12 
 i.x. 13 
 \x. 15 
 ix. 17 
 ix. 20—22 
 ix. 25, 26 
 ix. 27, 29 
 ix. 29 . 
 
 Dcut. i. 31 
 
 Dtut. vii. I 
 
 r Vs. Ixxxix. 21 (20), 19-37 (18-36) 
 l I Sam. xiii. 14 
 I 2 Sam. vii. 
 
 Ps. ii. 7 . . 
 
 Isa. Iv. 3 . 
 
 Ps. xvi. 10 . 
 
 Hab. i. 5 . 
 
 Isa. xlix. 6 . 
 
 Exod. XX. 1 1 
 
 Amos ix. II, I 
 
 Exod. XX. 1 1 
 ^ Ps. xcvi. 13 ) 
 1 " xcviii. 9 ) 
 
 Exod. xxii. 27 
 
 Isa. xiii. 7 . 
 
 Isa. vi. 9, 10 
 
 Hab. ii. 4 . 
 
 Prov. x.xiv. 1 2 , 
 
 Isa. Iii. 5 
 
 Ps. Ii. 6 (4) . 
 I Eccles. vii. 20 
 ] Ps. xiv. 3 
 
 Ps. xiv. 2, 3 
 j Ps. v. 10 (9) 
 1 " cxl. 4 (: 
 
 Isa. li.x. 7, 8 
 
 Ps. x.\.\vi. 2(1) 
 
 Ps. cxliii. 2 . 
 
 Gen. XV. 6 . 
 
 Ps. xxxii. I, 2 
 
 Gen. xvii. 5 
 
 Gen. XV. 5 . 
 
 Isa. liii. 12, 6 
 ( Exod. XX. 12-17 
 I Ueut. V. 16-2 
 
 Isa. 1. 8, 9 . 
 
 Ps. xliv. 23 (22) 
 
 Gen. xxi. 12 . 
 
 Gen. xviii. 10 . 
 
 Gen. XXV. 23 . 
 
 Mai. i. 2, 3 . . 
 
 Exod. xxxiii. 19 
 
 Exod. ix. 16 . 
 
 Jer. xviii. 3-6 . 
 
 Hos. ii. 25, I (ii. 
 
 Isa. X. 22, 23 . 
 
 Isa. i. 9 . . . 
 
 9) [ 
 (3)5 
 
 7\ 
 
 -o> 
 
 o) 
 
 99. 
 
 PACE 
 
 '7 
 "7 
 
 '7 
 
 118 
 
 118 
 iiS 
 ti9 
 
 '9 
 20 
 
 [20 
 20 
 
 t23 
 
 24 
 124 
 
 37 
 
 25 
 
 44 
 
 [28 
 
 t29 
 
 131 
 131 
 132 
 134 
 '35 
 '35 
 '35 
 
 48 
 
 ,36 
 
 ^37 
 ^37 
 '38 
 '38 
 '38 
 
 139 
 140 
 140 
 142 
 144
 
 290 
 
 INDEXES. 
 
 Rom. ix. 33 
 
 " X. 5 . 
 " x. C-S 
 
 •' x. 1 1 . 
 •• X. 1 ^ 
 
 X. 
 
 «5 
 
 
 X. 
 
 i6 
 
 
 X. 
 
 iS 
 
 
 X. 
 
 '9 
 
 
 X. 
 
 20, 
 
 21 
 
 xi 
 
 1 
 
 
 xi. 
 
 3. 
 
 4 • 
 
 xi 
 
 S. 
 
 
 xi. 
 
 9. 
 
 lO 
 
 xi 
 
 26 
 
 . V 
 
 -M- 34 
 ->■!• 35 
 xii. i6 
 
 xu. 17 
 xii. 19 
 xii. 20 
 
 xiii. 9 
 xiii. 9 
 xiii. 9 
 
 «t 
 
 xui. 9 
 
 il 
 
 xiv. 1 1 
 
 <( 
 
 XV. 3 
 
 14 
 
 XV. 9 
 
 t4 
 
 XV. 10 
 
 " 
 
 XV. 1 1 
 
 •* 
 
 XV. 12 
 
 u 
 
 XV. 21 
 
 I c 
 
 or. i. 19 
 
 t 
 
 ■•3« 
 
 i 
 > 
 
 ii. 9 
 ii. 16 
 
 < 
 
 iii. 19 
 
 ( 
 
 iii. 20 
 
 t 
 • 
 
 V- 13 
 vi. lO 
 
 I Isa. xxviii. 16 J 
 I " viii. 14 ( 
 Lev. xviii. 5 
 Deut. XXX. 12 
 , Isa. xxviii. 16 
 
 " viii. 14 ) 
 Joel iii. 5 (ii. 32) 
 Isa. Iii. 7 
 Isa. liii. I 
 Ps. xix. 5 (4) 
 Deut. xxxii. 21 
 Isa. Ixv. I, 2 
 Ps. xciv. 14 
 I Kings xix. 14, 18 
 Isa. xxix. 10 ) 
 
 Deut. .xxi.x. 3 (4) ) 
 Ps. Ixix. 23, 24 (22, 23) 
 Isa. lix. 20, 21 ) 
 
 " xxvii. 9 ) 
 Isa. xl. 13 . . . 
 Job xii. 3 . . . 
 Prov. xii. 15 I 
 
 " xxvi. 12 ) 
 Prov. iii. 4 . . . 
 Deut. xxxii. 35 . 
 Prov. XXV. 21, 22. 
 Exod. x-x. 13 ) 
 Deut. v. 17 ) 
 Exod. XX. 14 ) 
 Deut. V. iS ( 
 Exod. .\x. 12-17 I 
 Deut. V. 16-21 ) 
 Lev. xix. 18 . . 
 Isa. xlv. 23 . . . 
 Ps. Ixi.x. 10 (9) 
 , Ps. xviii. 50 (49) ) 
 I 2 Sam. xxii. 50 ) 
 Deut. x.xxii. 4 
 Ps. cxvii. I . 
 Isa. xi. 10 . 
 Isa. Hi. 15 . 
 Isa. xxix. 14 
 Jcr. ix. 22, 23 (23 
 Is.-x. Ixiv. 3 (4) 
 Isa. xl. 13 . 
 Job v. 13 . 
 Ps. xciv. 1 1 
 Josh. vii. 13 
 Gen. ii. 24 . 
 
 4) 
 
 PAGE 
 144 
 
 147 
 147 
 
 144 
 
 96 
 149 
 
 88 
 15' 
 
 i5« 
 
 152 
 
 153 
 153 
 
 155 
 
 156 
 
 158 
 
 159 
 160 
 
 161 
 
 161 
 162 
 162 
 
 28 
 
 48 
 
 29,48 
 
 163 
 164 
 
 165 
 
 165 
 166 
 
 167 
 168 
 169 
 170 
 171 
 
 '59 
 172 
 172 
 
 173 
 46
 
 NEW-TESTAMENT QUOTATIONS. 
 
 291 
 
 I Cor. ix. 9 
 " X. 7 . 
 
 " X. 20 
 '* \. 22 
 
 " X. 26 
 " xiv. 21 
 
 (( 
 
 XV. 25, 27 
 
 If 
 
 XV. 25, 27 
 
 (( 
 
 XV. 32 . . 
 
 ti 
 
 XV. 45, 47 
 
 tl 
 
 XV. 54 . . 
 
 u 
 
 XV. 55 . . 
 
 2 Cor. iii. 3 . , 
 
 tf 
 
 iii. 12-18 . 
 
 (( 
 
 iv. 13 . . 
 
 {( 
 
 vi. 2 . . 
 
 u 
 
 vi. 16 . . 
 
 it 
 
 vi. 17 . . 
 
 (( 
 
 vi. 18 . . 
 
 u 
 
 viii. 15 
 
 (C 
 
 viii. 21 
 
 « 
 
 ix. 7 . . 
 
 (( 
 
 ix. 9 . . 
 
 (( 
 
 ix. 10 . . 
 
 « 
 
 x. 17 . . 
 
 (( 
 
 xiii. I . . 
 
 Gal. 
 
 iii. 6 . . . 
 
 (i 
 
 iii. 8 . . . 
 
 iii. 8, 16 
 
 (1 
 
 111. 10 
 
 
 (( 
 
 iii. II 
 
 
 tt 
 
 iii. 12 
 
 
 (( 
 
 iii. 13 
 
 
 (( 
 
 iv. 27 
 
 
 (( 
 
 iv. 30 
 
 
 tt 
 
 V. 14 
 
 
 Eph 
 
 • ii- 13. 17 
 
 » 
 
 iv. 8 . 
 
 (£ 
 
 iv. 25 
 
 U 
 
 iv. 26 
 
 
 14 
 
 Deut. xxv. 4 . 
 Exod. xxxii. 6 . 
 Ueut. xxxii. 17 
 Deut. xxxii. 21 
 Ps. xxiv. I . . 
 Isa. xxviii. 11, 12 
 
 Ps. viii. 7 (6) . 
 
 Ps. ex. I ) 
 
 " viii. 7 (6) \ 
 
 Isa. xxii. 13 
 
 Gen. ii. 7 . . 
 
 Isa. xxv. 8 . . 
 
 Hos. xiii. 14 . 
 
 Jer. xxxi. 23 } 
 
 Exod. xxiv. 12 ) 
 
 Exod. xxxiv. 29-35 
 
 Ps. cxvi. 10 . . 
 
 Isa. xlix. 8 . . . 
 ( Lev. xxvi. II, 12 ) 
 ( Ezek. xxxvii. 27 ) 
 
 Isa. Iii. II, 12 
 
 2 Sam. vii. 14 
 
 Exod. xvi. 18 
 
 Prov. iii. 4 . 
 
 Prov. xxii. 9 
 
 Ps. cxii. 9 . 
 ( Isa. Iv. 10 ) 
 ] Hos. x. 12 ) 
 
 Jer. ix. 22, 23 (23, 24) 
 
 Deut. xix. 15 , . . 
 
 Gen. .XV. 6 . . . . 
 ( Gen. xii. 3 ) 
 ( " xviii. 18 ) ■ 
 
 {Gen. xxii. 18 "i 
 " xxvi. 4 i . . 
 " xii. 3 J 
 Deut. xxvii. 26 
 Hab. ii. 4 . 
 Lev. xviii. 5 
 Deut. xxi. 23 
 Isa. liv. I . 
 Gen. xxi. 10 
 Lev. xix. 18 
 Isa. Ivii. 19. 
 Ps. Ixviii. 19 (18) 
 Zcch. viii. 16 
 Ps. iv. 5 (4) 
 ( Isa. Ix. I I 
 I " xxvi. 19 S 
 
 PACE 
 
 '73 
 '74 
 174 
 '75 
 '75 
 '75 
 177 
 6i 
 
 177 
 178 
 
 '79 
 180 
 
 182 
 
 1S2 
 
 'S3 
 1S4 
 
 184 
 
 185 
 186 
 
 1S7 
 161 
 iSS 
 188 
 
 1 89 
 
 170 
 45 
 
 190 
 
 103 
 
 191 
 125 
 
 147 
 192 
 
 '93 
 194 
 
 29 
 
 196 
 
 196 
 
 198 
 
 198 
 
 199
 
 292 INDEXES. 
 
 PACE 
 
 Eph. V. 31 Gen. ii. 24 46 
 
 vi ,_. pCxod. XX. 12-17! S 
 
 ^ \ Dcut. V. 16-21 5 
 
 ( Kxotl. XX. 1 2 I . , 
 
 •^ ( Dcut. V. 16 ) 
 
 vi. 4 I'rov. iii. 11 200 
 
 ( Isa. xi. 5 
 VI. 14 I ^ 
 
 =^^- ^'- 5 t 201 
 
 " lix. 17 ) 
 
 vi. 15 Isa. Iii. 7 -Oi 
 
 "•'' ( " xli.x. 2$ 
 
 Phil. ii. 16 Isa. xlix. 4 2or 
 
 ^ . .. ( Prov. ii. 4 ) 
 
 Col. 11. 3 , , 
 
 •^ \ fob xxviii. 21 ) 
 
 2 Thess. ii. S 
 
 Isa. 
 
 '. IIoS. VI. 3 ( 
 
 I Job iv. 9 J 
 
 f Isa. XI. 4 1 
 •I IIos. vi. ^ > 
 
 201 
 
 ( E.xod. XX. 12-17 I ^Q 
 
 111. 20 .; ,, , { 4^^ 
 
 202 
 
 1 Dcut. V. 16-21 ) 
 
 I Thcss. ii. 4 Prov. xvii. 3 
 
 « ii. 16 Gen. xv. 16 202 
 
 " iv. S Ezek. xxxvi. 27 202 
 
 " V. 22 Job i. I 
 
 02 
 
 /J 
 
 1 Tim. V. iS Dcut. .\xv. 4 
 
 _. .. ,^ ( Num. xvi. 5, 26, 27 ) „, 
 
 2 Tim. II. 10 \ , ... ' -°3 
 
 I Isa. 111. II ) 
 
 " iv. 14 Prov. xxiv. 12 44 
 
 Heb. i. 5 2 Sam. vii. 14 1S6 
 
 " L 5 Ps. ii. 7 nS 
 
 " i. 5 Ps. ii. 7 204 
 
 " i. 6 Deut. xxxii. 43 (Sept.) 205 
 
 " i. 7 Ps. civ. 4 206 
 
 " i. S, 9 Ps. xlv. 7, 8 (6, 7) 207 
 
 " i. 10-12 Ps. cii. 26-2S 209 
 
 ., . ( Ps. ex. I 1 t-, 
 
 " I. I ^ , \ 61 
 
 " \ " viii. 7 (6) I 
 
 " ii. 6-8 Ps. viii. 5-7 211 
 
 " ii. 12 Ps. xxii. 23 212 
 
 " ii. 13 Isa. viii. 17, iS 213 
 
 " iii. 2 Num. xii. 7 215 
 
 " iii. 7-1 1 Ps. xcv. 7-11 215 
 
 " iv. 3, 5 Ps. xcv. II 215 
 
 " iv. 4 Gen. ii. 2 218 
 
 " iv. 7 Ps. xcv. 7, 8 215 
 
 " V. 5 Ps. ii. 7 118 
 
 " V. 6 Ps. ex. 4 219 
 
 " vi. 7 Gen. i. 11, 12 220 
 
 " vi. 8 Gen. iii. 17, 18 ^^-O 
 
 " vi. 14 Gen. xxii. 16, 17 --O
 
 NEW-TESTAMENT QUOTATIONS. 
 
 293 
 
 Heb. vi. 19 
 
 vi. 20 
 vii. 1-3 
 vii. II, 17, 
 
 viii. 5 . 
 
 viii. S-12 
 ix. 19, 20 
 X. 5-7 
 X. 16, 17 
 X. 30 . 
 
 X. 37, 3S 
 xi. 4 . 
 xi. 5 . 
 xi. 12 
 
 xi. 13 
 
 xi. 18 
 xi. 18 
 xi. 21 
 xi. 23 
 .xii. 5, 6 
 xii. 12 
 xii. 13 
 xii. 14 
 xii. 15 
 xii. 16 
 
 xii. iS, 19 
 
 xii. 20 
 xii. 21 
 xii. 26 
 xiii. 5 
 xiii. 6 
 Jas. i. 10, II 
 ii. 8. . 
 
 ii. II . 
 ii. II . 
 ii. II . 
 
 11. 
 
 23 
 
 iii 
 
 •9 
 
 iv 
 
 6 
 
 V. 
 
 *> 
 
 V. 
 
 3- 
 
 V. 
 
 4- 
 
 v-5' 
 
 Lev. xvi. 2, 13 
 
 Ps. ex. 4 . . . 
 
 Gen. xiv. 17-20 
 
 Ps. ex. 4 . . . 
 ( Exod. XXV. 40 ) 
 I " xxvi. 30 ) 
 
 Jcr. xxxi. 31-24 
 
 Exod. xxiv. 8 . 
 
 Ps. xl. 7-9 (6-S) 
 
 Jer. xxxi. 33, 34 
 
 Deut. xxxii. 35 
 
 Ilab. ii. 3, 4 . 
 
 Gen. iv. 4 . . 
 
 Gen. V. 24 . . 
 
 Gen. xxii. 17 . 
 ( Gen. xxiii. 4 ) 
 ( Ps. x.xxix. 12 ) 
 
 Gen. xxi. 12 . 
 
 Gen. xxi. 12 . 
 
 Gen. xlvii. 31 . 
 
 Exod. ii. 2 . . 
 
 Prov. iii. 11, 12 
 
 Isa. xxxv. 3 
 
 Prov. iv. 26 
 
 Ps. xxxi v. 15 (14) 
 
 Deut. xxix. 17 (iS) 
 
 Gen. XXV. 33 . . 
 ( Deut. iv. 11,12 
 ( Exod. xix. 16 
 
 Exod. xix. 13 
 
 Deut. ix. 19 
 
 Hag. ii. 6 . 
 
 Deut. xxxi. 6 
 
 Ps. cxviii. 6 
 
 Isa. .xl. 6, 8 . 
 
 Lev. xix.. 18 
 ( Exod. XX. 13 I 
 1 Deut. V. 17 \ 
 ( Exod. XX. 14 I 
 I Deut. V. 1 8 ( 
 ( Exod. x.\. 1 2-1 
 I Deut. V. 16-21 
 
 Gen. XV. 6 . 
 
 Gen. i. 26 . 
 
 Prov. iii. 34 
 
 Job xiii. 28 . 
 
 Prov. i. 18 . 
 
 Isa. v. 9 . . 
 ( Jer. xii. 3 ) 
 ] " .x.xv. 34S 
 
 ( 
 
 PACE 
 221 
 219 
 221 
 219 
 
 I I I 
 
 225 
 226 
 
 162 
 
 228 
 228 
 228 
 
 229 
 
 137 
 229 
 229 
 229 
 229 
 230 
 
 = 31 
 
 231 
 232 
 
 233 
 
 233 
 233 
 234 
 236 
 
 237 
 
 238 
 
 29 
 
 28 
 
 48 
 
 132 
 
 239 
 239 
 240 
 240 
 240 
 
 240
 
 294 
 
 INDEXES. 
 
 Jas. V. 20 . 
 I Pet. i. 16 
 ** i "^ t "^ c 
 
 " ii. 6. S 
 
 " ii. 7 . 
 
 " ii. S . 
 
 " ii. 9 . 
 
 (4 
 
 11. 
 
 10 
 
 ti 
 
 ii. 
 
 II 
 
 «« 
 
 ii. 
 
 -> ■» 
 
 ii 
 
 ii. 
 
 -4 
 
 tt 
 
 ii. 
 
 =4 
 
 1« 
 
 iii 
 
 .6 
 
 11 
 
 iii 
 
 . 10- 
 
 14 
 
 iii 
 
 II 
 
 <t 
 
 iii 
 
 14. 
 
 11 
 
 iv 
 
 S 
 
 tl 
 
 iv. 
 
 iS 
 
 tt 
 
 V. 
 
 5 • 
 
 «1 
 
 V. 
 
 7 • 
 
 Pet. 
 
 i. 
 
 '7 • 
 
 If 
 
 ii. 
 
 •y t 
 
 (t 
 
 iii 
 
 s 
 
 n 
 
 iii 
 
 l; 
 
 111. I 
 
 Jude 9 . 
 
 *' III' 
 '4. 'j 
 
 *» '» ■» 
 
 Rev. i. 5 
 
 " i-5 
 " i. 6 
 " i-7 
 
 " i. S 
 
 -J 
 
 Prov. .\. 12 . . 
 Lev. xi. 44 . . 
 Isa. .\1. 6, 8 
 Ps. .\x.\iv. 9 (S) 
 Isa. .x.wiii. 16 j 
 
 " viii. 14 j 
 Ps. c.wiii. 22 
 Isa. viii. 14 . . 
 Deut. .\iv. 2 1 
 E.xod. xix. 6 I 
 Mai. iii. 17 j 
 Hos. ii. 25 (23) 
 Gen. xxiii. 4 j 
 Ps. xxxi.x. 12 
 Isa. liii. 9 . 
 Isa. liii. 4 . 
 Lsa. liii. 4, 5 
 Prov. iii. 25 
 Ps. xxxiv. 13-17 (12-16) 
 Ps. x.\xiv. 15 (14) 
 Isa. viii. 12, 13 
 Prov. X. 12 . 
 Prov. xi. 31 
 Prov. iii. 34 
 Ps. Iv. 23 (22) 
 Isa. xlii. I . 
 Prov. .\xvi. 1 1 
 Ps. xc. 4 . . 
 Isa. xxxiv. 4 
 Isa. Ixv. 17 I 
 
 " Ixvi. 22 ) 
 Zech. iii. 2 . 
 Enoch i. 9 . 
 Amos iv. II ) 
 Zcch. iii. 2 ) 
 Prov. xiv. 5 1 
 
 Ps. Ixxxix. 38 (37) ) 
 Isa. xli. 2 ) 
 Dan. ii. 47 ) 
 Exod. xix. 6 . . 
 Dan. vii. 13 ) 
 Zcch. xii. 10-14 ) 
 Isa. xliv. 6 
 
 ! 
 
 ( Isa. xliv. 6 ) 
 I " xlviii. 12 ) 
 
 I 
 
 '• '3 
 
 Exod. XXV. 37 
 Zech. iv. 2 
 Ezek. i. 26 
 Dan. vii. 13 
 I'/.ck. ix. 2 
 Dan. X. 5 
 
 PACE 
 240 
 
 242 
 
 242 
 
 '44 
 
 56 
 5S 
 
 242 
 
 243 
 229 
 
 243 
 29 
 
 243 
 244 
 244 
 
 231 
 245 
 240 
 
 246 
 
 239 
 246 
 
 36 
 248 
 248 
 248 
 
 24S 
 
 250 
 251 
 
 252 
 253 
 
 253 
 
 253 
 253 
 
 254 
 
 254 
 
 254
 
 NEW-TESTAMEXT QUOTATIONS. 
 
 295 
 
 Rev. 
 
 H 
 
 f Dan. vii. 9 ) 
 
 I " X. 6 5 ■ 
 
 j Dan. X. 6 ) 
 j Ezek. .\liii. 2 ) 
 16 Isa. xlix. 2 . . 
 
 17 
 
 ( Isa. xliv. 6 I 
 I " xlviii. 12 1 
 
 1- 7 
 i. 10 
 i. 17 
 
 Gen. ii, 9 . 
 Dan. i. 12, 14 
 Isa. h 
 
 Isa. 1x11. 
 
 i. 18 \ ^^"- ^""- 9 I 
 
 I " X. 6 ( 
 
 j Ps. vii. 10 (9) j 
 
 I " l.xii. 13 (12) ( 
 
 •23 
 
 • 27 
 i- 7 
 
 i. 9 
 
 I. 12 
 
 i. 12 
 
 1. 14 
 
 •{ 
 
 v-3 
 
 IV. 5 
 
 -> -> 
 
 IV 
 
 IV. II 
 
 Isa. VI. 
 
 V. I 
 
 v-5 
 
 j Ps. Ixxii. 18, 19 ^ 
 ( Dan. ii. 20 i 
 
 ( Ezek. ii. 9, 10 ) 
 ( Dan. xii. 4 ) 
 ( Gen. xlix. 9, 10 ) 
 ) Isa. xi. I, 10 ) 
 
 V. 6 \ ^^^- ^"'- 7 I 
 
 ( Zech. iv. 10 ) 
 
 V. 9 Ps. xl. 4 (3) 
 
 V. 10 Exod. xix. 6 
 
 Isa. liii. 7 
 
 vi. 2, 4, 5, 8 Zech. vi. 2, 3 
 
 vi. 8 Ezek. xiv. 21 
 
 VI. 10 
 
 Zech. i. 12 I 
 
 Deut. xxxii. 43 j 
 
 PAGE 
 
 = 54 
 
 =54 
 
 255 
 
 255 
 255 
 255 
 
 254 
 256 
 
 Ps. vii. 10 (9) 
 
 3 
 Ps. ii. 8, 9 256 
 
 Isa. xxii. 22 
 
 ( Isa. xlix. 23 I 
 
 I " Ix. 14 i^ 
 
 2 Isa. Ixii. 2 . 
 
 257 
 257 
 
 Jer. xxiii. 6 257 
 
 Prov. xiv. 5 ) 
 
 Ps. l.Kxxix. 38 (37) 5 
 
 i. 19 Prov. iii. 12 . . 
 
 ( Ezek. i. 26 ) 
 
 v. 2 ^ ^ .. > ■ ' 
 
 ( Dan. vn. 9 ) 
 
 ( Ezek. i. 26 ) 
 
 I Dan. X. 6 ) * 
 
 ' Exod. xix. 16 
 
 253 
 
 257 
 257 
 
 257 
 
 x.xxvu. 
 Zech. iv. 2 
 . Ezek. i. 13 
 
 iv. 6 Ezek. i. 5, iS, 22 2^8 
 
 iv. 7 Ezek. i. 10 
 
 8 Is 
 
 258 
 
 :5s 
 
 25S 
 258 
 258 
 
 259 
 
 259 
 253 
 259 
 259 
 260 
 
 260
 
 296 
 
 INDEXES. 
 
 Rev. vi. 12 
 
 VI- «3 
 
 vi. 14 Isa. .xxxiv. 4 . 
 
 vi. 15 Isa. ii. i;, 17, 19 
 
 vi. 16 Hos. X. S . . 
 
 i Joel iv. (iii.) 15, 16) ,^ 
 
 \ " iii. 4 (ii. 31) 5 
 Isa. xxxiv. 4 
 
 VI. 17 
 
 Vll. 
 
 vii. 
 vii. 
 vii. 
 
 vii. 17 
 
 viii. 
 viii. 
 
 260 
 
 260 
 
 260 
 
 261 
 
 \ ^eph. i. 14 I . ,(,, 
 
 \ Ps. l.\xvi. S (7) i 
 
 I Dan. vii. 2 261 
 
 3 Ezck. ix. 4 261 
 
 15 Kzck. xliii. 7 261 
 
 16 Isa. xlix. 10 261 
 
 j Isa. xli.x. 9, 10 ) ,(3j 
 
 I " x.w. S i 
 
 Ps. cxli. 2 261 
 
 • •••••• ''6'' 
 
 VIII 
 
 Exod. xix. 16, iS . 
 Exod. ix. 23 . . 
 
 viii. 8 Jcr. Ii. 25 . . 
 
 Isa. xiv. 12 \ 
 
 VIU. 10 
 
 ( Isa. XIV. i: 
 ( " xxxiv. 
 
 262 
 262 
 
 262 
 
 vui. 12 
 
 \ Joel iii. 4 (ii. 31) J ,g. 
 
 IX. I 
 
 I Ezek. xxxii 
 Isa. xiv. 12 
 xxxiv. 4 
 f Exod. X. 12-15 
 \ Joel i. 6 
 
 ( Isa. xiv. 12 ) 
 I " .xx.viv. 4 ) 
 
 262 
 262 
 
 ix. 2, 3, 7, S, 9 . . . ^ . 
 
 L " ii. 2, 4, 10 J 
 
 ix.6 \^''':''\ 263 
 
 / Jer. viii. 3 ) 
 
 ix. 1 1 Job .xxvi. 6 263 
 
 f Deut. .\.\xii. 17 
 
 Ps. cvi. 36, 37 ,^, 
 
 IX. 20 -f J ' J/ I 2O3 
 
 I " cxv. 4-7 
 
 [ " cx.x.xv. 15-17 . 
 
 I Ezek. i. 28 J -^ 
 
 X. 4 Dan. xii. 4 263 
 
 X. 2-6 Dan. xii. 7 263 
 
 X. 7 Amos iii. 7 263 
 
 j Ezek. ii. 9, 10 ^ ^64 
 
 X. 9, 10 
 
 XI. I 
 
 ^ 
 
 zek. 11. 9, 10 ( 
 " iii. 1-3 S 
 
 Ezek. xl. 3 
 
 XI 
 
 ( Dan. viii. 13 | 
 I " xii. 7 ^ 
 xi. 4 Zech. iv. . . 
 
 XI 
 
 - j 2 Kings i. II, 12 I 
 
 I Num. xvi. 35 i 
 f ( I Kings xvii 
 
 I Kings XVII. I j 
 Exod. vii-x. ) 
 
 264 
 264 
 
 264 
 264 
 
 265
 
 NEW-TESTAMENT QUOTATIONS. 
 
 297 
 
 Rev. xi. 
 
 9 
 
 " xi. 
 
 II 
 
 " xi. 
 
 15 
 
 " xi. 
 
 iS 
 
 XIl. I . 
 
 xii. I, 2 
 xii. 2 . 
 
 xii. 3, 4 
 
 xii. 5 . 
 xii. 6, 14 
 xii. 7 . 
 xii. 10 
 
 xii. 12 
 xii. 15 
 
 xiii. 5, 6 
 
 " XIU. 
 
 7 
 
 " xiii. 
 
 10 
 
 " xiv. 
 
 2 
 
 " xiv. 
 
 3 
 
 " xiv. 
 
 5 
 
 " xiv. 
 
 S 
 
 " xiv. 
 
 10 
 
 XIV. 14 
 
 xiv. 1 4-1 
 xiv. 20 
 
 XV. 2 . 
 
 XV. 3 
 
 XV. 4 
 
 i 
 
 Ps. l.xxix. 2 . . . . 
 Ezek. xxxvii. 10 . . 
 Ps. ii. 2 I 
 
 Exod. XV. 18 J 
 Dan. vii. 27 . . . 
 Isa. I.x. 3 
 Ps. civ. 2 
 
 Song of Songs, vi. 10 
 Dan. xii. 3 J 
 
 Dan. vii. 2, 7 . . . 
 Mic. iv. 9, 10 ) 
 Isa. Ixvi. 7 ) 
 Dan. vii. 7 j 
 
 " viii. ID J 
 Ps. ii. 9 . . . 
 Ezek. XX. 35, 36 
 Enoch X. . , 
 Zech. iii. i . . 
 Ps. xcvi. 1 1 
 Isa. xlix. i^ 
 Ps. .xviii. 5, 17 (4, 16) 
 Dan. vii. 25 ) 
 
 " xii. 7 
 Dan. vii. 21 
 Gen. ix. 6 . 
 Ezelv. xliii. 2 
 Ps. xl. 4 (3) 
 Zeph. iii. 13 
 Isa. xxi. 9 
 
 > 
 
 ( Isa. XXI. 9 ) 
 I Jer. Ii. 7 J 
 
 " XV. 6 . 
 " xvi. 2. 
 
 Ps. Ixxv. 9 (S) 1 
 " xi. 7 (6) [ 
 
 Ezek. xxxviii. 22 J 
 Dan. vii. 13 ) 
 Ezek. i. 26 ) 
 Joel iv. (iii.) 13 . 
 Isa. Ixiii. 3 . . 
 Ezek. i. 22 
 Enoch xiv. 9, 12 
 Deut. xxxii. 4 ^ 
 Ps. c.xxxix. 14 y 
 Jer. X. 7 J 
 
 Jer. X. 7 
 Exod. XV. 11,16 
 Isa. Ixvi. 23 
 Deut. xxxii. 43 
 Exod. xxviii. 6, 8 ) 
 Ezek. xliv. 17, 18 ) 
 Exod. ix. 9 . . . 
 
 17, 19' 
 
 r,\CE 
 265 
 265 
 
 265 
 
 265 
 
 267 
 266 
 
 266 
 
 266 
 266 
 266 
 
 266 
 
 266 
 
 266 
 267 
 
 267 
 267 
 267 
 267 
 267 
 
 268 
 26S 
 
 268 
 
 26S 
 268 
 
 268 
 268 
 
 268 
 
 269 
 269
 
 208 
 
 INDEXES. 
 
 Rev. XV i. 3, 4 
 " XV i. 5, 7 
 " xvi. S, 9 
 " xvi. 10 
 
 " xvi. 12 
 
 " xvi. 14, 16 
 
 " xvi. 19 
 
 " xvi. .:i 
 
 " xvii. I 
 
 " x\ ii. z 
 
 " xvii. 3 
 
 " xvii. 14 
 
 " xvii. 16 
 
 " xviii. 2 
 
 " xviii. 3 
 
 " xviii. 4 
 
 " xviii. 5 
 
 " xviii. 6 
 
 " xviii. 7 
 
 " xviii. S 
 
 " xviii. 9 
 
 " xviii. 1 1-19 
 
 " xviii. 21 . . 
 
 " xviii. 22, 23 
 
 " xviii. 24 . . 
 
 " xix. I . . . 
 
 " xix. 2 . . . 
 
 " xix. 3 . . 
 
 " xix. 5 . . 
 
 *' xix. 6. . . 
 
 " xix. S . . 
 
 " xix. II . . 
 
 " xix. 12 . . 
 
 XIX. 13 
 
 Exod. vii. 20 . 
 
 Dcut. xxxii. 4, 43 
 
 Isa, xlix. 10 
 
 Exod. X. 22 
 ( K-r. 1. 3S, 41 ) 
 \ " li. 27. 2SI 
 ^ Ezek. .\.\.\viii., .xxxix 
 ) Jer. li. 27, 28 
 
 Vs. Ixxv. 9 (S) 
 
 Exod. ix. 23 
 \ X.ih. iii. 4 I 
 i Jer. li. 1-, \ 
 
 Jcr. li.7. . 
 
 D.in. vii. 7 . 
 \ Dcut. X. 17 ) 
 I D.111. ii. 47 I 
 
 Jcr. 1. 42 . 
 f Isa. xiii. 21, 22 
 
 . XXI. 9 
 
 I Jer. 1. 39 
 
 Jcr. li. 7 . . . 
 j Isa. xlviii. 20 j 
 I " Iii. II \ 
 
 Jcr. li. 9 . . . 
 j Ps. cxxxvii. S ) 
 I Isa. xl. 2 ) 
 
 ( Isa. xlvii. 7, S I 
 I Zeph. ii. 15 ) 
 
 Isa. xlvii. 9. 
 
 Ezek. xxvi. 16 
 
 Ezek. xxvii. 
 
 Jcr. li. G3, 64 
 ( Isa. xxiv. S / 
 / Jer. XXV. 10 ) 
 
 Jcr. li. 49 . 
 
 Ps. cvi. I 
 
 Dcut. xxxii. 43 
 
 Isa. xxxiv. 10 
 ^ Ps. cx.xxv. I j 
 I " ex v. 13 ) 
 
 iEzek. i. 24 1 
 " .\liii. 2 [ 
 Ps. xciii. I J 
 j Ps. .xlv. 14, 15 (13, 14) ) 
 I " cxxii. 9 ) 
 
 Isa. xi. 5, 4 
 
 j Dan. X. 6 ) 
 
 I " ii. 17 I ■ ' ' ' 
 Isa. Ixiii. 2, 3 . . . . 
 
 PAGE 
 
 269 
 269 
 269 
 270 
 
 270 
 
 270 
 
 26S 
 270 
 
 270 
 
 270 
 270 
 
 270 
 271 
 
 271 
 
 270 
 271 
 
 271 
 271 
 
 271 
 272 
 272 
 
 272 
 272 
 272 
 
 273 
 
 273 
 
 273 
 
 273 
 273 
 
 273
 
 NEW-TESTAMENT QUOTATIONS. 
 
 209 
 
 Rev. xix. 15 • . . 
 " xix. 15 . . , 
 
 " xix. 16 . . . 
 " xix. 17, 18, 21 
 
 XIX. 20 . . . 
 
 
 XX. 2 . . . . 
 
 
 XX. 3 . . . . 
 
 
 XX. 4 . . . . 
 
 
 XX. 6 . . . . 
 
 
 XX. S . . . . 
 
 
 XX. 9 . . . . 
 
 
 XX. 10 . . . 
 
 
 XX. II ... 
 
 
 XX. 12 ... 
 
 
 Isa. xlix. 2 . . . . 
 f Isa. xlix. 2 1 
 < I's. ii. 9 (• • • • 
 I Isa. Ixiii. 3 J 
 ( Dan. ii. 47 | 
 I Dent. .\. 17 ( ■ 
 
 Ezek. xxxix. 17, 18 . 
 ( Ezek. xxxviii. 22 ) 
 I Ps. xi. 7 (6) 5 ■ 
 
 ( Gen. iii. ) 
 
 ( Enoch xxi. 6 ) 
 
 Dan. vi. 16, 17 . . 
 ( Dan. vii. 9, 22, 14, 27 
 ( Ezek. i.x. 4 
 
 Exod. xix. 6 . . . 
 
 Ezek. xxxviii , xxxix. 
 
 2 Kings i. 10 . . . 
 
 Enoch liv. 6 . . . 
 
 Dan. ii. 35 . . . . 
 f Dan. vii. 10 
 
 XX. 13 
 xxi. I 
 
 xxi. 2 
 
 " Xll. I 
 
 Jer. xvii. 10 
 Enoch xli. i 
 Enoch Ii. i . 
 
 J Isa. l.w. 17 ) 
 1 " Ixvi. 22 ) 
 
 " XXI. 3 . 
 
 " xxi. 4 
 
 " xxi. 6 . 
 
 " xxi. 7 . 
 
 " xxi. 8 . 
 
 " xxi. ID „ 
 
 " xxi. 10-21 
 
 " xxi. 23 . 
 
 " xxi. 24, 26 
 
 " xxi. 25 
 
 " xxi. 27 
 
 " xxii. I 
 
 " xxii. 2 
 
 " xxii. 3 
 
 " xxii. 5 
 
 < Ezek. xliii. 7 ^ 
 i Jer. xxxii. 38 J 
 ( Isa. XXV. 8 ) 
 ( " l.w. 19 ) ' 
 
 Isa. Iv. I ... 
 
 2 Sam. vii. 14 . . 
 ( Ezek. xxxviii. 22 j 
 I Ps. xi. 7 (6) ( 
 
 Ezek. xl. 2 . 
 
 ( Ezek. xlviii. 15 
 ( Isa. liv. 1 1, 12 
 
 Isa. Ix. 19 . 
 
 Isa. Ix. II . 
 
 Isa. L\. II, 19, 20 
 
 Isa. Iii. I 
 
 Ezek. xlvii. i 
 
 Ezek. xlvii. 12 
 
 Zech. xiv. 1 1 
 ( Isa. Ix. 20 ) 
 ( Dan. vii. iS 5 
 
 5 
 
 PAGE 
 
 -55 
 
 274 
 =74 
 274 
 
 274 
 
 274 
 
 274 
 
 274 
 
 275 
 275 
 275 
 275 
 
 275 
 
 275 
 276 
 
 276 
 
 276 
 
 276 
 
 276 
 276 
 
 268 
 
 277 
 277 
 
 277 
 277 
 277 
 277 
 277 
 278 
 278 
 
 27S
 
 300 
 
 INDEXES. 
 
 
 
 
 r.\GE 
 
 Rev. xxii. lo . 
 
 
 . . Dan. xii. 4 
 
 ^/S 
 
 " xxii. 12 . 
 
 
 . . Isa. xl. 10 
 
 -7S 
 
 " xxii. i6 
 
 
 . . Isa. xi. I 
 
 2:S 
 
 " .xxii. 17 
 
 
 . . Isa. Iv. I 
 
 -76 
 
 " xxiL iS, 
 
 19. . . . 
 
 . . Dcut. iv. 2 
 
 -7S 
 
 11. — old-tkstami:nt passages quoted. 
 
 Gen. i. 11, 1; 
 '• i. 26 . 
 
 1. 27 
 
 n. 7 
 ii. 9 
 
 II. 24 
 
 ni. . 
 
 
 iii. 17 
 
 iS 
 
 V. 2 
 
 • 
 
 i.x. 6 
 
 , 
 
 xii. I 
 
 . 
 
 xii. 2, 
 
 3 • 
 
 xii. 3 
 
 • • 
 
 xii. 3 
 
 . 
 
 xn. 7 
 
 , 
 
 " XIII. 15 . 
 
 " xiv. 17-20 
 
 " XV. 5 . . 
 
 " XV. 6 . . 
 
 " XV. 13, 14 
 
 " XV. 16 . 
 
 " XV. 18 
 
 " xvii. 5 
 
 " xvii. 7 
 
 " xviii. 10 . 
 
 " xviii. 14 . 
 
 llcb. vi. 7 . . 
 
 Jas. iii. 9 . . 
 ( Matt. xix. 4 I 
 "I Mark x. 6 S ' 
 
 Heb. iv. 4 . . 
 
 I Cor. XV. 45, 47 
 
 Rev. ii. 7 . . 
 ■ Matt. xix. 5 1 
 
 Mark x. 7, 8 1 
 
 I Cor. vi. 16 
 
 . Epli- V. 31 , 
 Rev. XX. 2 . 
 
 Ileb. vi. S . 
 \ Matt. xix. 4 ( 
 ■| Mark x. 6 S 
 
 Rev. xiii. 10 
 
 Acts vii. 3 . 
 
 John viii. 5O 
 J Acts iii. 25 ^ 
 ^ Gal. iii. 8, 16) 
 
 Gal. iii. 8 . 
 
 Acts vii. 5 . 
 
 .'\cts vii. 5 . 
 
 Heb. vii. 1-3 
 
 Rom. iv. iS 
 f Rom. iv. 3, 9 I 
 • Gal. iii. 6 | 
 I Jas. ii. 23 J 
 
 .Acts vii. 6, 7 
 
 I Tliess. ii. 16 
 
 Acts vii. 5 . 
 
 Rom. iv. 17 
 
 John viii. 56 
 
 Rom. Ix. 9 . 
 
 Matt. xix. 26 I 
 . Mark x. 27 
 I I. like i. 2i7 J 
 
 / 
 
 220 
 
 239 
 
 46 
 
 218 
 
 17S 
 
 46 
 
 =74 
 220 
 
 46 
 
 267 
 
 108 
 
 86 
 
 103 
 
 190 
 loS 
 loS 
 
 ■35 
 
 loS 
 202 
 108 
 
 135 
 86 
 
 49
 
 OLD-TESTAMENT PASSAGES QUOTED. 
 
 301 
 
 Gen.xviii. iS . 
 " xxi. 10 • 
 " xxi. 12 . 
 
 " x.\i. 12 . 
 
 " xxii. i6, 17 
 " xxii. iS . 
 
 " xxii. 18 . 
 
 " xxiii. 4 . 
 
 " XXV. 23 . 
 " XXV. 33 . 
 
 " xxvi. 4 . 
 
 " xxviii. 12 
 " xxxvii. II, 2 
 " xxxix. 3 . 
 
 " xli. 40, 41 
 " xli. 54 . 
 " xlv. I, 16 
 " xlvi. 27 . 
 " xlvii. 31 . 
 " xlix. 9, 10 
 I. ij . . 
 E.xod. i. 7, 8, 10, 
 " ii. 2 . . 
 " ii. 2, 5-10 
 " ii. 11-15 
 iii. 2 
 
 iii- 3-5: 
 iii. 6 
 
 u 
 
 7- 
 
 iii. 6, 15 
 
 111. 
 
 12 
 
 
 vii 
 
 -X. 
 
 
 vii 
 
 20 
 
 
 ix. 
 
 9 
 
 
 ix. 
 
 16 
 
 
 ix. 
 
 23 
 
 
 ix. 
 
 23 
 
 
 X. 
 
 12-1 
 
 5 
 
 X. 
 
 22 
 
 
 xii 
 
 46 
 
 
 xiii. 2, 
 
 12 
 
 XV 
 
 II, 
 
 16 
 
 XV 
 
 18 
 
 . 
 
 XV 
 
 . 18 
 
 , 
 
 II 
 
 10 
 
 17 
 
 } 
 
 Gal. iii. 8 . 
 
 Gal. iv. 30 . 
 
 Heb. xi. 18 . 
 I Rom. ix. 7 ) 
 I Hcb. xi. iS ( 
 
 Hcb. vi. 14 . 
 
 John viii. 56 
 ( Acts iii. 25 ) 
 ( Gal. iii. 8, 16 I 
 j Heb. xi. 13 ) 
 ( I Pet. ii. II I 
 
 Rom. ix. 12 
 
 Heb. xii. 16 
 j Acts iii. 25 
 ] Gal. iii. 8, 16 
 
 John i. 51 . 
 
 Acts vii. 9 . 
 
 Acts vii. 10 
 
 Acts vii. 10 
 
 Acts vii. 1 1 
 
 Acts vii. 13 
 
 Acts vii. 14 
 
 Heb. xi. 21 . 
 
 Rev. V. 5 
 
 Acts vii. 15, 16 
 
 Acts vii. 17-19 
 
 Heb. xi. 23 . . 
 
 Acts vii. 20, 21 
 
 Acts vii. 23-29, 35 
 
 Acts vii. 30 
 
 Acts vii. 31, 33, 34 
 
 Acts vii. 32 
 r Matt. xxii. 32 ^ 
 <; Mark xii. 26 | 
 I Acts vii. 32 J 
 
 Acts vii. 7 . 
 
 Rev. xi. 6 . 
 
 Rev. xvi. 3, 4 
 
 Rev. xvi. 2 . 
 
 Rom. ix. 17 
 
 Rev. viii. 7 . 
 
 Rev. xvi. 21 
 
 Rev. ix. 2, 3, 7 
 
 Rev. xvi. 10 
 
 John xix. 36 
 
 Luke ii. 23, 24 
 
 Rev. XV. 4 . 
 
 Rev. xi. 15 . 
 
 2 Cor. viii. 15 
 
 l-ACE 
 190 
 194 
 229 
 
 137 
 
 220 
 
 86 
 103 
 
 229 
 
 138 
 232 
 
 103 
 
 82 
 109 
 109 
 109 
 109 
 109 
 109 
 229 
 
 258 
 no 
 no 
 229 
 no 
 no 
 III 
 III 
 III 
 
 59 
 
 108 
 265 
 269 
 269 
 
 139 
 262 
 270 
 262 
 270 
 91 
 77 
 268 
 265 
 187
 
 302 
 
 INDEXES. 
 
 Exod. xix. 6 . . 
 
 " xix. 6 . . 
 
 xix. 6 . . 
 
 " xi.\. 13. . 
 
 xix. 16. . 
 
 xix. 16 . . 
 " xi.\. 16, iS 
 
 " XX. 7 . . 
 
 .\x. i; 
 
 XX. i;-i: 
 
 XX. !■ 
 
 XX. 14 
 
 XXI. 17 . 
 
 x.\i. 24 . 
 .\x. I I . 
 
 x.\ii. 27 
 xxiv. S . 
 x.xiv. 12 
 XXV. 37 
 
 XXY. 40 
 
 x.\vi. 30 
 
 XIV. IS ) 
 xvii. 24 ) 
 
 1 Pet. ii. 9 . 
 I Rev. i. 6 I 
 \ " V. 10 ( 
 
 Rev. XX. 6 . 
 
 Ikb. xii. 20 
 
 Heb. xii. 19 
 
 Rev. iv. 5 . 
 
 Rev. viii. 5 . 
 \ Matt. V. 33 ] 
 ) " xix. iS \ 
 ' Matt. XV. 4 
 " xix. 19 
 
 Mark vii. 10 
 " X. 19 
 
 Luke xviii. 20 
 
 Ejih. vi. 2, 3 
 • Matt. xix. iS, 19 1 
 
 Mark x. 19 
 
 Luke xviii. 20 
 
 Rom. vii. 7 
 " xiii. 9 
 
 Eph. vi. 1-3 
 
 Col. iii. 20 
 
 Jas. ii. II 
 
 Matt. v. 21 
 " xi.v. iS 
 
 Mark x. 19 
 
 Lulse xviii. 20 
 
 Rom. xiii. 9 
 , Jas. ii. II 
 ■ Matt. V. 27 
 " xix. iS 
 
 .^L1rk X. 19 
 
 Luke xviii. 20 
 
 Rom. xiii. 9 
 . Jas. ii. 1 1 
 j Matt. XV. 4 ) 
 ( Mark vii. 10 j 
 
 Matt. V. 38 . 
 ( Acts xi\ 
 
 I " XVI 
 
 Acts xxiii. 5 . 
 
 Ilcb. ix. 19, 20 
 
 2 Cor. iii. 3 
 
 Rev. i. 12 . . 
 j Acts vii. 44 I 
 I llcb. viii. s) 
 ( Acfs vii. 40 j 
 t Ikb. viii. 5I ■ 
 
 242 
 274 
 
 t t ■> 
 
 -jj 
 
 258 
 262 
 
 41 
 
 48 
 
 28 
 
 41 
 
 29 
 
 120 
 
 124 
 225 
 1S2 
 
 254 
 
 III 
 
 III
 
 OLD-TESTAMENT PASSAGES QUOTED. 
 
 303 
 
 Exod. xxviii. 6,8 
 " xxxii. I, 23 
 " xxxii. 6 
 " xxxiii. 19 . 
 " xxxiv. 29-35 
 " xxxvii. 23. 
 Lev. xi. 44 . . . 
 " xii. 8 . . . 
 " xvi. 2, 13 . 
 
 " xviii. 5 . . 
 " xix. 12 . . 
 
 " .xi.x. 18 
 
 iS 
 
 
 XXIV. 20 . 
 
 « 
 
 xxvi. 1 1 . 
 
 « 
 
 XXV i. II, 
 
 Num 
 
 . ix. 12 . 
 
 n 
 
 xii. 7 
 
 « 
 
 xvi. 5, 2 
 
 it 
 
 xvi. 35 . 
 
 a 
 
 XXX. 2 . 
 
 Deut 
 
 . i. 31. . 
 
 (( 
 
 iv. 2 . . 
 
 « 
 
 iv. II, I. 
 
 6, 
 
 V. 16 
 
 V. 16-21 
 
 PACE 
 
 Rev. XV. 6 269 
 
 Acts vii. 40 Ill 
 
 I Cor. X. 7 174 
 
 Rom. ix. 15 
 2 Cor. iii. 12-18 
 Rev. iv. 5 . . 
 
 1 Pet. i. 16 . . 
 Luke ii. 23, 24 
 Ilcb. vi. 19. . 
 Rom. x. 5 j 
 Gal. iii. 12 ( 
 Matt. V. 23 \ 
 
 " xi.\. 18 i 
 
 Matt. V. 43 
 " xi.x. 19 
 " .xxii. 39 
 
 Marlv xii. 31 
 
 Luke X. 27 
 
 Rom. xiii. 9 
 
 Gal. V. 14 
 
 Jas. ii. 8 
 
 Matt. xix. 19 ) 
 
 Rom. xiii. 9 ( 
 
 Matt. V. 38 . 
 
 Rev. xxi. 3 . 
 
 2 Cor. vi. 16 
 John xix. 36 
 Ileb. iii. 2 . 
 2 Tim. ii. 19 
 Rev. xi. 5 . 
 Matt. v. 33 ) 
 
 " xix. 18 ) 
 Acts xiii. 18 . 
 Rev. xxii. iS, 19 
 Ileb. xii. 18, 19 
 Matt. XV. 4 
 
 " xix. 19 
 Mark vii. 10 
 
 " .\. 19 
 Luke xviii. 20 
 Eph. vi. 2, 3 
 Matt. xix. iS, 19 
 Mark x. 19 
 Luke xviii. 20 
 Rom. vii. 7 
 
 " xiii. 9 
 Lpli. vi. 1-3 
 Col. iii. 20 
 Jas. ii. 1 1 
 
 13S 
 182 
 258 
 242 
 
 77 
 221 
 
 147 
 29 
 
 29 
 
 48 
 
 29 
 276 
 184 
 
 91 
 
 215 
 203 
 264 
 
 29 
 
 117 
 278 
 
 ^33 
 
 41 
 
 48
 
 80-t 
 
 INDEXES. 
 
 PACE 
 
 Deut. V. 17 
 
 V. iS 
 
 VI. 4. 5 . 
 
 vi. 13 . 
 
 vi. 16 . 
 
 vii. r 
 vii. 19 . 
 
 viii. 3 . 
 
 ix. 19 . 
 X. 17 . 
 X. 17 . 
 
 X. 22 
 
 xiv. 2 . 
 xviii. 15 
 
 xix. 15 . 
 
 xix. 21 . 
 xxi. 23 . 
 
 xxiii. 21 
 
 xxiv. I . 
 xxiv. I . 
 
 XXV. 4 . 
 XXV. 5, 6 
 
 xxvii. 26 . 
 xxix. 3 (4) 
 xxix. 17 (18) 
 XXX. 12-14 
 xxxi. 6 . . 
 
 I 
 
 Matt. V. 21 
 
 " xi.x. iS 
 Mark x. 19 
 Luke xviii. 20 
 Rom. xiii. 9 
 Jas. ii. II 
 Matt. V. 27 
 
 " xi.\. iS 
 Mark x. 19 
 Luke xviii. 20 
 Rom. xiii. 9 
 Jas. ii. 1 1 
 I >Litt. xxii. 37 
 
 < >Lirk xii. 29, 30 
 I Luke X. 27 
 
 J Matt. iv. 10 I 
 ■/ Luke iv. S i 
 \ Matt. iv. 7 ( 
 j Luke iv. 12 S 
 Acts xiii. 19 
 Acts xiii, 17 
 j Matt. iv. 4 j 
 I Luke iv. 4 ( 
 Ilcb. xii. 21 
 Rev. xvii. 14 
 Rev. xi.x. 16 
 Acts vii. 14 
 I Pet. ii. 9 . 
 Acts vii. 37 . 
 r Matt, xviii. 16 
 
 < Joiin viii. 17 
 I 2 Cor. xiii. i 
 
 .^L-ltt. V. 38 . 
 
 Gal. iii. 13 . 
 j Matt. V. 2i } 
 I " xix. iS ( 
 
 ^L^tt. V. 31 . 
 ( ^L^tt. XIX. 7 ) 
 ■( >Lark x. 4 ) 
 I I Cor. i.x. 9 ) 
 I I Tim. V. 18 ) 
 
 ^Latt. xxii. 24 " 
 . Mark xii. 19 
 I Luke XX. 28 
 
 Clal. iii. 10 . 
 
 Rom. xi. 8 . 
 
 Ilcb. xii. 15 
 
 Rom. X. 6-S 
 
 Hub. xiii. 5 . 
 
 / 
 
 60 
 
 21 
 
 • H7 
 
 • i'7 
 
 19 
 
 • -33 
 . 270 
 
 -/4 
 109 
 -> . -> 
 
 lOI, III 
 
 45 
 
 29 
 . 192 
 
 29 
 
 28 
 47 
 
 . 173 
 
 • 58 
 
 191 
 
 • '55 
 . -32 
 
 • 147 
 . 236
 
 OLD-TESTAMENT PASSAGES QUOTED. 
 
 305 
 
 Deut. xxxii. 4 
 
 " xxxii. 17 
 
 " xxxii. 17 
 
 " xxxii. 21 
 
 " xxxii. 21 
 
 XXXII. 
 
 jj 
 
 " xxxu. 43 
 
 " xxxii. 43 (Sept.) 
 
 " xxxii. 43 
 
 " xxxii. 43 
 
 " xxxii. -o 
 Josh. vii. 13 . 
 " xxiv. 32 
 
 1 Sam. i. II . 
 
 ii. I . 
 
 " ii. 2 . 
 
 " ii. 4 . 
 
 " ii- 5 • 
 
 " ii. 7, 8 
 
 " xiii. 14 
 
 2 Sam. vii. . . 
 
 " vii. 12, 13 
 " vii. 12, 13 
 " vii. 14 
 
 " vii. 14 
 
 " xxii. 3 
 " xxii. 4 
 " ,\xii. 50 
 
 1 Kings viii. 17- 
 
 " xvii. I 
 xix. 14, 
 
 2 Kings i. 10 . 
 
 " i. II, 12 
 Jolj i. I . . . 
 
 " iii. 21 . . 
 
 " iv. 9 . . 
 
 " V. 13 . . 
 
 " xiii. 28 . 
 
 " xxvi. 6 . 
 
 " xxviii. 21 . 
 
 " xli. 3 . . 
 Ps. ii. I, 2 . . 
 
 " ii. 2 . . . 
 
 " ii. 7 . . . 
 
 \ Rev. XV. 3 
 ■( " XV i. 5, 7 
 Rev. ix. 20 . 
 I Cor. X. 20 
 I Cor. X, 22 
 Rom. X. 19 . 
 ( Rom. xii. 19 ) 
 I Hclxx. 30 S 
 Rom. XV. 10 
 Ileb. i. 6 . 
 Rev. vi. ID . 
 ( Rev. XV. 4 
 ( " xvi. 5, 7 
 Rev. xix. 2 . 
 I Cor. V. 13 
 Acts vii. 15, 16 
 Luke i. 48 . 
 Luke i. 46, 47 
 I>uke i. 49 . 
 Luke i. 51 . 
 Luke i. 53 . 
 Luke i. 52 . 
 Acts .xiii. 22 
 Acts xiii. 22 
 John vii. 42 
 Acts ii. 30 . 
 Rev. xxi. 7 . 
 ( 2 Cor. vi. iS 
 I Heb. i. 5 
 Luke i. 69 . 
 Luke i. 71 . 
 Rom. XV. 9 . 
 Acts vii. 46, 47 
 Rev. xi. 6 . 
 Rom. xi. 3, 4 
 Rev. XX. 9 . 
 Rev. xi. 5 . 
 
 1 Thess. V. 22 
 Rev. ix. 6 . 
 
 2 Thess. ii. 8 
 I Cor. iii. 19 
 Jas. V. 2 . . 
 Rev. ix. II . 
 Col. ii. 3. . 
 Rom. xi. 35 
 Acts iv. 25, 26 
 Rev. xi. 1 5 . 
 Acts xiii. 23 
 
 PACE 
 268, 269 
 
 263 
 
 '75 
 «5' 
 
 162 
 
 165 
 
 205 
 2G0 
 
 268, 269 
 
 272 
 
 •73 
 1 10 
 
 76 
 76 
 76 
 76 
 76 
 76 
 i'7 
 117 
 86 
 
 lOI 
 
 276 
 iS6 
 
 76 
 
 76 
 
 165 
 
 1 12 
 
 265 
 153 
 275 
 264 
 202 
 263 
 202 
 172 
 240 
 263 
 201 
 160 
 106 
 26s 
 
 iiS
 
 306 
 
 INDEXES. 
 
 Ps. ii. 7 . . 
 
 '* ii. S, 9 . 
 
 " ii. 9 . . 
 
 " li. 9 . . 
 
 " iv. 5 (4) 
 
 " V. lo (9) 
 
 " vii. lo (9) 
 
 " viii. 3 . 
 
 " viii. 5-7 
 
 " viii. 7 (6) 
 
 " viii. 7 (6) 
 " xi. 7 (6) 
 
 " xiv. 2, 3 
 
 " xvi. S-ii 
 
 " xvi. 10 . 
 
 " xviii. 3 . 
 
 " xviii. 4 . . . 
 
 " xviii. 5, 17 (4, 
 
 " xviii. 26 (25) 
 
 " xviii. 50 (49) 
 
 " xi.x. 5 (4) . 
 
 " xxii. 2(1). 
 
 " xxii. 19 (iS) 
 
 " xxii. 23 
 
 " xXiv. I . . 
 
 " xxiv. 3-5 . 
 
 " xxxi. 6 (5) 
 
 *' xxxii. I, 2 . 
 
 " xxxiv. 9 (8) 
 
 iv. 13-17 ( 
 
 6) 
 
 " xxxis 
 
 " xxxiv. 15 (14) 
 
 " xxxiv. 21 . 
 
 " xxxvi. 2(1) 
 
 " xxxvii. 1 1 . 
 
 " xxxix. 12 . 
 
 " xl. 4 (3) • 
 
 " xl. 7-9 (6-8) 
 
 " xli. 10 (9) . 
 
 -16) 
 
 I fch. i. 5 . 
 
 Kcv. ii. 27 . 
 
 Rev. xii. 5 . 
 
 Rev. xix. 15 
 
 Kph. iv. 26 . 
 
 Rom. iii. 13 
 
 Rev. ii. 23 . 
 
 Matt. xxi. 16 
 
 Hcl.. U.6S 
 
 Matt. xxii. 44 
 
 Mark xii. 36 
 
 Luke XX. 42, 43 
 
 .\cts ii. 34, 35 
 
 I Cor. XV. 25, 27 
 
 Ilcb. i. 13 
 
 I Cor. XV. 25, 27 
 r Rev. xiv. 10 1 
 J " xix. 20 {■ . 
 i " xxi. S J 
 
 Rom. iii. 10-12 
 
 Acts ii. 25-2S, 31 
 
 Acts xiii. 35 
 
 l.uke i. 69 . 
 
 Luke i. 71 . 
 
 Rev. xii. 15 
 
 Matt. V. 7 . 
 
 Rom. XV. 9 . 
 
 Rom. x. iS . 
 \ Matt, xxvii. 46 j 
 I .^^ark XV. 34 ) 
 
 Jolin xix. 24 
 
 Ilcb. ii. 12 . 
 
 I Cor. X. 26 
 
 Matt. V. 8 . 
 
 Luke xxiii. 46 
 
 Rom. iv. 7, 8 
 
 I Pet. ii. 3 . 
 
 I I'ct. iii. 10-12 
 j Ikl). xii. 14 ( 
 I I Pet. iii. II i 
 
 John xix. 36 
 
 Rom. iii. 18 
 
 Matt. V. 5 . 
 j Ikh. xi. 13 I 
 i I Pet. ii. II ( 
 
 Rev. V. 9 
 
 Hel). X. 5-7 
 
 J I ill n xiii. iS 
 
 204 
 256 
 266 
 
 273 
 19S 
 
 130 
 256 
 
 54 
 211 
 
 61 
 
 177 
 268 
 
 '30 
 
 99 
 
 99. "8 
 
 76 
 
 76 
 
 266 
 
 27 
 165 
 
 151 
 73 
 90 
 
 212 
 
 175 
 27 
 
 Si 
 
 134 
 
 242 
 
 244 
 
 23« 
 
 9' 
 
 '3' 
 26 
 
 229 
 
 259 
 226 
 
 89
 
 OLD-TESTAMENT PASSAGES QUOTED. 
 
 307 
 
 Ps. xlii. 6 (5) . 
 
 " xlii. 7 (6) . 
 
 " xliv.4(3)- 
 
 " xliv. 23 (22) , 
 
 " .xlv. 7, 8 (6, 7 
 
 " xlv. 14, 15 (13, I 
 
 " li. 6(4) . 
 
 " Iv. 23 (22) 
 
 " Ixii. 13 (12) 
 
 " Ixix. 5 (4) . 
 
 " Ixix. 10 (9) 
 
 " Ixix. 10 (9) 
 
 " Ixix. 23, 24 (2 
 
 " Ixi.x. 26 (25) 
 
 " Ixxii. 18, 19 
 
 " Ixxv. 9 (S) 
 
 4) 
 
 Ixxvi. 8 (7 
 Ixxviii. 2 
 Ixviii. 19 ( 
 Ixxviii. 24 
 Ixxix. 2 
 Ixxxii. 6 
 Ixxxix. 21 
 
 Ixxxix. 38 
 
 xc. 4 
 xci. II . 
 
 xciii. I . 
 xciv. 1 1 
 xciv. 14 
 xcv. 7-1 1 
 xcv. 7, 8 
 xcv. 1 1 . 
 xcvi. II 
 xcvi. 13 
 xcviii. 9 
 cii. 26-28 
 ciii. 17 . 
 civ. 4 . 
 civ. 2 . 
 cvi. I . 
 cvi. 10 . 
 cvi. 36, 37 
 cvi. 48 . 
 cix. 8 . 
 
 23) 
 
 S) 
 
 ;o),i9 
 37) 
 
 8- 
 
 36) 
 
 j Matt. xxvi. 38 
 I Mark xiv. 34 
 
 John xii. 27 
 
 Rev. xiv. 3 . 
 
 Rom. viii. 36 
 
 Heb. i. 8, 9 . 
 
 Rev. xix. 8 . 
 
 Rom. lii. 4 . 
 
 I Pet. v. 7 . 
 
 Rev. ii. 23 . 
 
 John XV. 25 
 
 Rom. XV. 3 . 
 
 John ii. 17 . 
 
 Rom. xi. 9, 10 
 
 Acts i. 20 . 
 f Rev. iv. II ) 
 I " V. 12 ) 
 { Rev xiv. ID \ 
 ) " xvi. 19 \ 
 
 Rev. vi. 17 . 
 
 Matt. -xiii. 35 
 
 Eph. iv. 8 . 
 
 John vi. 31 . 
 
 Rev. xi. 9 . 
 
 John X. 34 . 
 
 Acts xiii. 22 
 j Rev. i. 5 I 
 
 ( Matt. iv. 6 ) 
 ( Luke iv. 10, 11 ) 
 
 111. 14 
 2 Pet. iii. 8 
 Matt. iv. 6 
 Li 
 
 Rev. xix. 6 . 
 I Cor. iii. 20 
 Rom. xi. 2 . 
 Heb. iii. 7-1 1 
 Hcb. iv. 7 . 
 Heb. iv. 3, 5 
 Rev. xii. 12 . 
 Acts xvii. 31 
 Acts xvii. 31 
 Heb. i. 10-12 
 Luke i. 50 
 Heb. i. 7 
 Rev. xii. i 
 Rev. xix. I 
 Luke i. 71 
 Rev. ix. 20 
 lAike i. 68 
 Acts i. 20 
 
 PACE 
 67 
 
 88 
 267 
 
 '36 
 
 207 
 
 273 
 129 
 
 246 
 
 256 
 
 90 
 164 
 
 82 
 156 
 
 95 
 
 258 
 
 268 
 
 261 
 
 39 
 196 
 
 83 
 265 
 
 87 
 117 
 
 253 
 
 248 
 
 20 
 
 273 
 172 
 
 '53 
 215 
 
 215 
 
 215 
 
 266 
 
 12^ 
 
 209 
 
 76 
 
 206 
 
 265 
 
 -/ - 
 
 76 
 
 263 
 
 76 
 
 95
 
 308 
 
 INDEXES. 
 
 Ps. ex. I .... . . . ' 
 
 " ex. 4 . 
 
 " cxii. 9 . 
 
 " cxiii. 7, S 
 
 " cxv. 4-7 
 
 " cxv. 13. 
 
 " exvi. 10 
 
 " exvii. I . 
 
 " cxviii. 6 
 
 " cxviii. :6 
 
 " cxxii. 9 . 
 " cxxxii. 17 
 " cxxxv. I 
 " cxxxv. 15- 
 " cx.x.wii. S 
 " c-vxxix. 14 
 " cxI. 4 (3) 
 " cxli. 3 . 
 " cxliii. 2 
 Prov. i. iS . 
 •' ii. 4 . 
 " iii. 4. 
 
 " iii. I I 
 
 " iii. 1 1, I 
 
 " iii. 12 
 
 " iii. 25 
 
 " iii. 34 
 
 " iv. 26 
 
 " x. 12. 
 
 " xi. 17 
 
 17 
 
 f 
 
 I 
 
 f Malt. xxii. 44 
 Mark xii. 36 
 l.uke x.\. 42, 43 
 Acts ii. 34, 35 
 
 1 Cor. XV. 25, 27 
 Ileb. i. 13 
 Ikb. V. 6 
 
 I " VII. II, 17, 21 J 
 
 2 Cor. ix. 9. 
 Luke i. 52 . 
 Rev. ix. 20 . 
 Rev. xix. 5 . 
 2 Cor. iv. 13 
 Rom. XV. 1 1 
 Heb. xiii. 6. 
 Matt. xxi. 42 
 Mark xii. 10, 11 
 Luke XX. 17 
 Acts vi. II 
 
 1 Pet. ii. 7 
 f Matt. xxi. 9 
 
 " xxiii. 3S 
 >Lirk xi. 9 
 Luke xix. 38 
 John xii. 13 
 Rev. xix. 8 . 
 Luke i. 69 . 
 Rev. xix. 5 . 
 Rev. ix. 20 . 
 Rev. xviii. 6 
 Rev. XV. 3 . 
 Rom. iii. 13 
 Rev. viii. 3, 4 
 Rom. iii. 20 
 Jas. V. 3 . . 
 Col. ii. 3 . 
 Rr)m. xii. 17 ) 
 
 2 Cor. viii. 21 ) 
 Kjili. vi. 4 . 
 Heb. xii. 5, 6 
 Rev. iii. 19 . 
 I Pet. iii. 6. 
 Jas. iv. 6 I 
 I Pet. V. 5 ( 
 Ikb. xii. 13 
 Jas. V. 20 ) 
 I Pet. iv. 8 ) 
 Matt. V. 7 . 
 
 P.\GE 
 
 61 
 
 219 
 
 iSS 
 
 76 
 
 263 
 
 273 
 >S3 
 166 
 
 237 
 
 56 
 
 52 
 
 273 
 76 
 
 273 
 263 
 271 
 268 
 
 130 
 261 
 
 240 
 201 
 
 161 
 
 200 
 229 
 
 257 
 
 239 
 
 23' 
 
 240 
 
 27
 
 OLD-TESTAMENT PASSAGES QUOTED. 
 
 309 
 
 Prov. xi. 31 
 
 " xii. 15 
 
 '• xiv. 5 
 
 " xvii. 3 
 
 " xviii. 4 
 
 " xxii. 9 
 
 " xxiv. 12 
 
 " XXV. 21, 22 
 " XXV i. II 
 " XXV i. 12 
 Eccles. vii. 20 
 
 " xii. 2 . 
 
 Song of Songs v 
 Isa. i. 9 . . . 
 
 " ii. 12, 17, 19 
 
 " V. I, 2 . . 
 
 " V. 9 . . . 
 " vi. 2, 3 . 
 
 VI. 9, ID 
 
 10 
 
 I Pet. iv. iS 
 Rom. xii. 16 
 Rev. i. 5 j 
 " iii. 14 f 
 
 1 Thess. ii. 4 
 John vii. 38 
 
 2 Cor. ix. 7 . 
 Matt, xvi 
 
 n 
 
 " vii. 14 . . 
 " viii. 12, 13 
 
 < Rom. ii. 6 
 I 2 Tim. iv. 14 J 
 
 Rom. xii. 20 . 
 
 2 Pet. ii. 22 
 
 Rom. xii. 16 . 
 
 Rom. iii. 10 
 r Matt. xxiv. 29 
 ■; Mark xiii. 24 
 I IaiIvC xxi. 25, 26 
 
 Rev. xii. i . . 
 
 Rom. ix. 29 
 
 Rev. vi. 15 . . 
 I Matt. xxi. 33 1 
 i Mark xii. 2 I 
 L Lulce XX. 9 J 
 
 Jas. v. 4 . . . 
 
 Rev. iv. 8 . . 
 I- Matt. xiii. 14, 15 
 
 Mark iv. 12 
 " viii. 18 
 
 Luke viii. 10 
 
 John ix. 39 
 " xii. 40 
 
 Acts xxviii. 26, 27 . 
 
 Matt. i. 
 
 vui. 14 
 
 " viii. 14 
 
 f 
 
 viii. 17, 18 . . . . 
 viii. 23, ix. I (ix. i, 2) 
 
 ix. I (2) 
 X. 22, 23 
 xi. I . 
 xi. I . 
 xi. I, 10 
 xi. 4 . 
 
 I Pet. iii. 14, 15 
 [■ Matt. .xxi. 44 1 
 < Luke XX. 18 > 
 L I Pet. ii. 8 J 
 
 Rom. ix. 33 ^1 
 
 " X. II I 
 
 1 Pet. ii. 6, 8 J 
 Heb. ii. 13 . . 
 ^Latt. iv. 15, 16 I 
 Luke i. 79 j 
 Luke i. 79 . . 
 Rom. ix. 27, 28 
 John vii. 42 
 Rev. xxii. 16 . 
 Rev. v. 5 . . 
 
 2 Thess. ii. S . 
 
 PACE 
 246 
 161 
 
 202 
 
 «S 
 188 
 
 44 
 
 162 
 248 
 161 
 130 
 
 65 
 
 265 
 144 
 260 
 
 55 
 
 240 
 258 
 
 37 
 
 I 
 
 245 
 
 5S 
 
 144 
 
 213 
 23 
 
 77 
 142 
 
 86 
 27S 
 25S 
 202
 
 310 
 
 INDEXES, 
 
 Isa. xi. 5 . . 
 
 " xi. 5, 4 • 
 
 " xi. 10 . . 
 
 " xiii. 2\, 22 
 
 " .viv. i^ 
 
 '• xiv. 13-15 
 
 " xxi. 9 . . 
 
 " xxii. 13 . 
 
 " .\xii. 23 . 
 
 " xxiv. S . 
 
 " .\.\v. S. . 
 
 " .\xv. S . . 
 
 " XXV. S. . 
 
 " .xxvi. 19 . 
 
 " xxvii. 9 . 
 
 " .\xviii. II, I 
 
 " xxviii. 16 
 
 '* xxix. 10 
 
 " X.X1X. 13 
 
 " xxix. 14 
 
 " x.\xiv. 4 
 
 " xxxiv. 4 
 
 " xxxiv. 4 
 
 " xxxiv. 10 
 
 " XXXV. 3 
 
 " .xl.-lxvi. 
 
 " .\i. 2 . 
 
 " xl. 3 . 
 
 " xl.3-5 
 
 " xl. 6, 8 
 
 " .\1. 10 . 
 
 " xl. 13 • 
 
 " xli. 2 . 
 
 " xli. 8-14 
 
 " .vlii. I . 
 
 '■ xiii. 1-4 
 
 Eph. vi. 14 . 
 Kev. xix. 1 1 
 Kum. XV. 12 
 Kcv. xviii. 2 
 \ Rev. viii. 10 ( 
 / •• ix. I S 
 \ .M.-iit. xi. 23 ( 
 < Luke X. 25 ( 
 J Rev. xiv. S ) 
 i " xviii. 2 I 
 I Cor. XV. 32 
 Rev. iii. 7 . 
 Rev. xviii. 22, 
 I Cor. XV. 54 
 Rev. vii. 17 
 Rev. xxi. 4 . 
 Eph. v. 14 . 
 Rom. xi. 26, 27 
 I Cor. xiv. 21 . 
 f Rom. ix. 23 ] 
 
 I I Pet. ii. 6, 8 J 
 Rom. xi. 8 . . 
 i Matt. XV. 8, 9 » 
 ( Mark vii. 6, 7 ) 
 
 1 Cor. i. 19 . . 
 
 2 Pet. iii. 12 . 
 
 J' 
 
 14 
 
 Rev. vi. I 
 j Rev. viii. 10 / 
 l " ix. I ) ■ 
 
 Rev. xix. 3 . . 
 
 Heb. .\ii. 12 
 
 Luke i. 68 . . 
 
 Rev. xviii. 6 . 
 r Matt. iii. 3 1 
 
 Mark i. 3 [ . 
 I John i. 23 J 
 
 Luke iii. 4-6 . 
 J Jas. i. 10, II ) 
 i I Pet. i. 24, 25 ) 
 
 Rev. xxii. 12 . 
 ( Rom. xi. 34 I 
 I I Cor. ii. 16 I 
 
 Rev. i. 5 . . . 
 
 Luke i. 54 . . 
 
 f.\Latt. iii. 17 1 
 " xvii. 5 
 2 Pet. i. 17 J 
 NLitt. xii. 1S-21 
 
 P.\GE 
 20! 
 
 167 
 271 
 
 262 
 
 33 
 26S 
 
 177 
 
 257 
 272 
 
 179 
 261 
 276 
 199 
 158 
 
 '75 
 144 
 
 •55 
 42 
 
 169 
 248 
 260 
 
 230 
 
 76 
 
 271 
 
 16 
 
 16 
 
 -3S 
 
 27S 
 
 159 
 
 253 
 76 
 
 3'^ 
 34
 
 OLD-TESTAMENT PASSAGES QUOTED. 
 
 311 
 
 sa 
 
 xliv. 6 . 
 
 n 
 
 xlv. 23 
 
 (( 
 
 xlvii. 7, S 
 
 <( 
 
 xlvii. 9 
 
 (t 
 
 xlviii. 12 . 
 
 (t 
 
 xlviii. 20 
 
 (t 
 
 xlix. 2 . . 
 
 (( 
 
 xlix. 2. . 
 
 (( 
 
 xlix. 2 . 
 
 (( 
 
 xlix. 4. . 
 
 (( 
 
 xlix. 6. . 
 
 ti 
 
 xlix. 8 . . 
 
 ti 
 
 xlix. 9, 10 
 
 it 
 
 xlix. lo . 
 
 (1 
 
 xlix. 10 . 
 
 i( 
 
 xlix. 13 . 
 
 11 
 
 xlix. 23 . 
 
 ii 
 
 1. 8, 9 . . 
 
 ii 
 
 Ii. 8 . . 
 
 » 
 
 Hi. I . . 
 
 u 
 
 lii. I . . 
 
 (( 
 
 lii. 5 . . 
 
 (( 
 
 lii. 7 . . 
 
 (f 
 
 lii. 7 . . 
 
 ii 
 
 lii. II . . 
 
 (< 
 
 lii. II . . 
 
 « 
 
 lii. II, 12 
 
 it 
 
 lii. 15 . . 
 
 ii 
 
 liii. I . . 
 
 
 liii 
 
 4, 5 
 
 
 liii 
 
 ■7 • 
 
 
 liii 
 
 7,8 
 
 
 liii 
 
 9 • 
 
 
 liii 
 
 . 12 . 
 
 
 liii 
 
 • 12, 
 
 
 liv 
 
 r . 
 
 
 liv 
 
 5 • 
 
 
 liv 
 
 II, 
 
 
 liv 
 
 13- 
 
 
 Iv. 
 
 • • 
 
 
 Iv. 
 
 I . 
 
 
 Iv. 
 
 3 • 
 
 " liii. 4 \ 
 
 Rev. i. 8, 17 
 Rom. xiv. 1 1 
 Rev. xviii. 7 
 Rev. xviii. 8 
 Rev. i. 8, 17 
 Rev. xviii. 4 
 Eph. vi. 17 . 
 Rev. xix. 15 
 j Rev. i. 16 ) 
 ■( " xi.v 15) 
 Phil. ii. 16 . 
 Acts xiii. 47 
 2 Cor. vi. 2 . 
 Rev. vii. 17 
 Rev. vii. 16 
 Rev. xvi. 8, 9 
 Rev. xii. 12 . 
 Rev. iii. 9 . 
 Rom. viii. 33 
 Luke i. 50 . 
 Rev. xxi. 2 . 
 Rev. xxi. 27 
 Rom. ii. 24 . 
 Rom. X. 15 . 
 Eph. vi. 15 . 
 2 Tim. ii. 19 
 Rev. .xviii. 4 
 2 Cor. vi. 17 
 Rom. XV. 21 
 ( John xii. 38 ) 
 \ Rom. X. 16 S 
 f Matt. viii. 17 •> 
 John i. 29 > 
 L I Pet. ii. 24 J 
 I Pet. ii. 24 
 Rev. V. 6, 12 . 
 Acts viii. 32, 23 
 I Pet. ii. 22 
 Luke xxii. 37 . 
 Rom. iv. 25 
 Gal. iv. 27 . . 
 Rev. xxi. 2 . . 
 Rev. xxi. 10-21 
 John vi. 45 . . 
 j Matt. V. 6 ( 
 I Luke vi. 21 I 
 j Rev. xxi. 6 j 
 I " xxii. 17 ) 
 Acts xiii. 34 . 
 
 254 
 163 
 271 
 
 271 
 254 
 271 
 201 
 ^73 
 
 201 
 119 
 1 84 
 261 
 261 
 269 
 266 
 257 
 ■36 
 76 
 276 
 
 277 
 128 
 149 
 201 
 203 
 271 
 
 185 
 16S 
 
 88 
 
 243 
 259 
 
 115 
 
 243 
 
 80 
 
 135 
 193 
 276 
 
 -11 
 84 
 
 27 
 
 276 
 iiS
 
 312 
 
 INDEXES. 
 
 I*a. Iv. lo . 
 
 •• ivi. 7 . 
 
 " Ivii. 19 
 
 " Hx. 7, 8 
 
 " lix. 17 . 
 
 " lix. 20, 21 
 
 " Ix. 1 
 
 •• IX.3 
 
 " Ix. I I 
 
 •• Ix. 14 
 
 " l.v. 19 
 
 " Ix. II, 19, 
 
 " Ix. 20 . 
 
 " l.\i. I, 2 
 
 " Ixi. 2 . 
 
 " Ixi. 10. 
 
 " Ixii. 2 . 
 
 " l.xiii. 2, . 
 
 " Ixiii. 3. 
 
 " Ixiv. 3(4) 
 
 " Ixv. I, 2 
 
 " Ixv. 17 
 
 " Ixv. 17 
 
 " Ixv. 19 
 
 " Ixvi. I, 2 
 
 " l.wi. 7 . 
 
 " Ixvi. 22 
 
 " Ixvi. 22 
 
 *' Ixvi. 23 
 " Ixvi. 24 
 
 Jcr. vii. II . 
 " viii. 3 . 
 
 X. 7 
 
 xii. 3 . 
 xvii. 10 
 xviii. 3-6 
 xxiii. 5 
 x.xiii. G 
 XXV. 10 
 XXV. 34 
 x.xxi. 1 5 
 
 2 Cor. ix. 10 . 
 f Matt. .\xi. 13 1 
 \ Mark .\i. 17 I 
 I Luke xix. 46 J 
 Kph. ii. 13, 17 . 
 Kom. iii. 15-17 
 Kph. VI. 14, 17 
 Rom. xi. 26, 27 
 Kph. V. 14 . . 
 Rev. xii. i . . 
 Rev. .\xi. 24, 26 
 Rev. iii. 9 . . 
 Rev. xxi. 23 . 
 Rev. xxi. 25 
 Rev. xxii. 5 . . 
 Luke iv. iS, 19 
 ( ^L^tt. v. 4 j 
 I Luke vi. 21 ) 
 
 l\cv. xxi. 2 . . 
 \ Rev. ii. 17 ( 
 i " iii. 12 ( 
 Rev. xi.x. 13, 15 
 Rev. xiv. 20 
 
 1 Cor. ii. 9 . 
 Rom. X. 20, 21 
 
 2 I'et. iii. 13 
 Rev. xxi. 1 . 
 Rev. xxi. 4 . 
 Acts vii. 49, 50 
 Rev. xii. 2 . 
 2 Let. iii. 13 
 Rev. xxi. I . 
 Rev. XV. 4 . 
 I^fark ix. 48 
 
 r Matt. xxi. 13 i 
 •j Mark .xi. 17 I 
 
 l Luke xix. 46 J 
 Rev. ix. 6 . . 
 
 \ 1 Cor. i. 31 
 
 I 2 Cor. X. I 
 Rev. XV. 3, 4 . 
 J as. V. 5. . . 
 Rev. XX. 12 
 Rom. ix. 20-22 
 Joiiu vii. 42 
 Rev. iii. 12 . . 
 Rev. xvii. 22, 23 
 Jas. V. 5 . . . 
 ^Lltt. ii. 18 . . 
 
 :a 
 
 189 
 53 
 196 
 
 »3i 
 
 201 
 
 '5S 
 199 
 
 265 
 277 
 =57 
 277 
 277 
 278 
 
 77 
 
 25s 
 
 -/J 
 268 
 
 171 
 
 '5- 
 248 
 276 
 276 
 114 
 266 
 249 
 276 
 268 
 74 
 
 S3 
 
 263 
 170 
 
 268 
 240 
 
 275 
 
 140 
 
 86 
 
 -57 
 
 "^72 
 
 2-10 
 
 10
 
 OLD TESTAMENT PASSAGES QUOTED. 
 
 313 
 
 Jer. xxxi. 31-34 
 xxxi. 22> 34 
 xxxi. 23 
 
 xxxiu. 15 
 
 1. 2^, 41 
 
 1-39 • 
 1.42 . 
 li.7 . 
 
 li 
 li 
 li 
 li 
 li 
 Ezek. 
 
 ii.7 
 li.9 
 
 'J • 
 
 -5 • 
 
 27, 2$ 
 
 49 . 
 
 63.64 
 
 ■ 5 • 
 . 10. 
 
 • 13- 
 . iS. 
 
 . 24. 
 
 . 26. 
 
 . 26. 
 
 . 26. 
 
 . 28. 
 
 i. 9, 10 
 
 i. 9, 10 
 
 ii. 1-3 
 
 x. 2 . 
 
 X. 4 . 
 
 X. 4 . 
 xiv. 21 
 XX. 35, 36 
 xxvi. 16 
 xxvii. 
 xxxii. 7 
 xxxvi. 27 
 xxxvii. 10 
 xxxvii. 24, 25 
 xxxvii. 27 . 
 
 xxxviii. 22 
 
 xxxviii. . . 
 xxxviii. 
 xxxix. 17, 18 
 
 Ilcb. viii. S-12 
 
 Heb. X. 16, 17 
 
 2 Cor. iii. 3 
 
 Rev. xxi. 3 . 
 
 John vii. 42 
 
 Rev. ::vi. 12 
 
 Rev. xviii. 2 
 
 Rev. xvii. 16 
 
 Rev. xiv. 8 . 
 j Rev. xvii. 2 ) 
 I " xviii. 3 ) 
 
 Rev. xviii. 5 
 
 Rev. xvii. i 
 
 Rev. viii. 8 . 
 
 Rev. xvi. 12, 14, I 
 
 Rev. xviii. 24 
 
 Rev. xviii. 21 
 
 Rev. iv. 6 
 
 Rev. iv. 7 
 
 Rev. iv. 5 
 
 Rev. iv. 5 
 
 Rev. iv. 6 
 
 Rev. XV. 2 
 
 Rev. xix. 6 
 
 Rev. i. 13 
 
 Rev. iv. 2, 3 
 
 Rev. xiv. 14 
 
 Rev. X. I 
 
 Rev. V. I 
 
 Rev. X. 9, 10 
 
 Rev. X. 9, 10 
 
 Rev. i. 13 . 
 
 Rev. vii. 3 . 
 
 Rev. XX. 4 . 
 
 Rev. vi. 8 . 
 
 Rev. xii. 6, 14 
 
 Rev. xviii. 9 
 
 Rev. xviii. 1 1- 
 
 Rev. viii. 12 
 
 1 Thess. iv. 8 
 Rev. xi. 1 1 . 
 John vii. 42 
 
 2 Cor. vi. 16 
 
 (Rev. xiv. 10 1 
 " xix. 20 J- 
 " xxi. 8 J 
 Rev. xvi. 14, 16 
 Rev. XX. 8 . . 
 Rev. xix. 17, 18, 21 
 
 I'ACE 
 222 
 
 1S2 
 276 
 
 86 
 270 
 271 
 271 
 268 
 
 270 
 
 270 
 262 
 270 
 272 
 
 2^8 
 258 
 258 
 
 258 
 26S 
 
 273 
 254 
 257 
 268 
 263 
 258 
 264 
 264 
 
 254 
 261 
 
 274 
 260 
 266 
 
 262 
 
 202 
 265 
 
 86 
 1 84 
 
 26S 
 
 275 
 274
 
 314 
 
 INDEXES. 
 
 Ezek. xxxix. 
 " xxxix. 
 
 " Xi. 2 . 
 
 " xl. 3 . 
 " xliii. 2 
 " xliii. 2 
 " xliii. 2 
 " xliii. 7 
 " xliii. 7 
 " xliv. 17, iS 
 " xlvii. I . 
 " xlvii. i:: 
 xlviii. 15- 
 Dan. i. 12, 14 . 
 
 " ii. 20 
 
 n. 
 
 .)j 
 
 11.47 
 ii. 47 
 ii. 47 
 
 iv. 9 
 
 vi. 16, 17 
 vii. 2 . . 
 vii. 2, 7 . 
 vii. 7 . . 
 vii. 7 . . 
 vii. 9, 22, 14, 27 
 
 vii. 9 . . . . 
 
 vii. 9 . . . . 
 vii. 10 . . . 
 vii. 10 . . . 
 
 VII. I 
 
 VII. 13 
 vii. 13 
 vii. 13 
 vii. 13 
 vii. 18 
 vii. 21 
 vii. 25 
 vii. 27 
 
 Rev. xvi. 14, 16 
 Rev. XX. S . 
 l\cv. xxi. 10 
 Rev. .\i. I 
 Rev. i. 15 . 
 Rev. xiv. 2 . 
 Rev. xix. 6 . 
 Rev. vii. 15 
 Rev. xxi. 3 . 
 Rev. XV. 6 . 
 Rev. xxii. i 
 Rev. xxii. 2 
 Rev. xxi. 10-2 
 Rev. ii. 10 . 
 \ Rev. iv. 1 1 j 
 I " V. 12 f 
 Rev. XX. 1 1 . 
 Rev. i. 5. . 
 Rev. xvii. 14 
 Rev. xix. 16 
 r Matt. xiii. 32 1 
 • Mark iv. 32 
 I Luke xiii. 19 J 
 Rev. XX. 3 . 
 Rev. vii. I . 
 Rev. xiii. i, 2 
 Rev. xii. 3, 4 
 Rev. xvii. 3 
 Rev. XX. 4 . 
 \ Rev. i. 14 j 
 I " ii. iS ( 
 Rev. iv. 2 . 
 Rev. v. 1 1 . 
 Rev. XX. 12 . 
 Matt. xxiv. 30 j 
 Mark xiii. 26 
 Luke- xxi. 27 
 Matt. xxvi. 64 
 Mark xiv. 62 
 Luke xxii. 69 J 
 Rev. i. 7 . . 
 Rev. i. 13 . 
 Rev. X. I 
 Rev. xiv. 14 
 Rev. xxii. 5 
 Rev. xiii. 7 . 
 Rev. xiii. 5, 6 
 Rev. xi. 18 . 
 
 PACE 
 
 -/3 
 
 -77 
 264 
 
 255 
 
 267 
 
 '>•* ^ 
 -/ J 
 
 261 
 276 
 269 
 
 277 
 278 
 
 277 
 
 258 
 
 275 
 
 253 
 270 
 
 274 
 
 39 
 
 274 
 261 
 267 
 266 
 
 274 
 
 254 
 
 257 
 259 
 
 275 
 
 06 
 
 253 
 254 
 263 
 
 268 
 27S 
 267 
 267 
 265
 
 OLD-TESTAMENT PASSAGES QUOTED. 315 
 
 PAGE 
 
 I Matt. xxiv. 29 1 
 Mark .\iii. 24 I 6- 
 Luke K\\. 25, 26 I 
 
 " viii. 10 Rev. .\ii. 3, 4 266 
 
 " viii. 13 Rev. .\i. 2 264 
 
 Matt. .\.\iv. 15 1 
 i.\. 27 < Mark .\iii. 14 ^ 64 
 
 X- 5 Rev. 1. 13 254 
 
 I " ii. 18 j -^-^ 
 
 X. 6 Rev. iv. 3 257 
 
 X. 6 Rev. xix. 12 273 
 
 r Matt. xxiv. 21 1 
 
 xii. I ■; Mark xiii. 19 }■ 65 
 
 /J 
 
 I Luke xxi. 22 
 
 '* xii. I Rev. xx. i 
 
 " xii. 3 Rev. xii. i 265 
 
 " xii. 4 . Rev. v. i 258 
 
 " xii. 4 Rev. x. 4 263 
 
 " xii. 4 Rev. xxii. 10 278 
 
 {Rev. X. 2-6 I 
 
 " xi. 2 [. 263 
 " .xiii. 5 I 
 
 Hos. ii. 25 (23) I Pet. ii. 10. 243 
 
 " ii. 25, I (ii. 23, i. 10) . . Rom. ix. 25, 26 140 
 
 " vi. 5 2 Thess. ii. 8 202 
 
 " xiii. 14 I Cor. xv. 55 iSo 
 
 Joel i. 6 Rev. ix. 2, 3, 7, S, 9 262 
 
 " ii- 2, 4, 10 Rev. ix. 2, 3, 7, 8, 9 262 
 
 " iii. 1-5 (ii. 28-32) . . . Acts ii. 17-21 96 
 
 " iii. 4 (ii. 31) Rev. vi. 12 260 
 
 " iii. 4 (ii. 31) Rev. viii. 12 262 
 
 " iii. 5 (ii. 32) Rom. x. 13 96 
 
 " iv. (iii.) 13 Rev. xiv. 14-19 268 
 
 " iv. (iii.) 15, i6 Rev. vi. 12 260 
 
 (Matt. xxiv. 29 1 
 
 Mark xiii. 24 > 65 
 Luke xxi. 25, 26 J 
 
 Amos iii. 7 Rev. x. 7 263 
 
 " iv. II Jude 23 252 
 
 " V. 25-27 Acts vii. 42, 43 112 
 
 " ix. II, 12 Acts XV. 16, 17 '20 
 
 Mic. iv. 9, 10 Rev. xii. 2 266
 
 316 
 
 INDEXES. 
 
 Mic. V. I (2) 
 " V. 1 (2) 
 
 " vii. 6 . 
 
 Nah. iii. 4 . 
 llab. i. 5 . 
 
 " ii. 3. 4 
 
 Zcph 
 
 i. 14. 
 
 
 «i 
 
 ii. 15 
 
 t» 
 
 Ml. 13 
 
 Hag. 
 
 ii. 6 
 
 
 Zech. 
 
 i. 12 
 iii. I 
 
 
 «l 
 
 iii. 2 
 
 
 C( 
 
 iii. 2 
 
 
 <t 
 
 iv. 
 
 
 «( 
 
 iv. 2 
 
 
 »i 
 
 iv. 2 
 
 
 t( 
 
 iv. 10 
 
 (1 
 
 vi. 2, 3 
 
 n 
 
 viii. 16 
 
 t( 
 
 i.\. 9 
 
 
 " M- "3 
 
 " xii. 10 
 " xii. 10-14 
 
 " xiii. 7 . 
 
 " xiv. 1 1 . 
 Mai. i. 2, 3 
 
 111. I 
 
 " iii. I . . . 
 " iii. I, 23, 24 (ii 
 " iii. 17 . . . 
 " iii. 20 (iv. 2) 
 Enoch i. 9 . 
 
 Matt. ii. 6 . . 
 
 John vii. 42 
 ^ .Mark .\iii. 12 ) 
 I l.iikc .\ii. 53 \ 
 
 Rev. xvii. I 
 
 Act.-; xiii. 41 
 f Kom. i. 27 1 
 j (Jal. iii. II 
 
 I Ilcb. X. 37. 38 J 
 
 Rev. vi. 17 . . 
 
 Rev. xviii. 7 . 
 
 Rev. xiv. 5 . . 
 
 Hcb. xii. 26 . 
 
 Rev. vi. 10 . . 
 
 Rev. xii. 10 
 
 Jiide 9 . . . 
 
 Judc 23 . . . 
 
 Rev. xi. 4 . . 
 
 Rev. i. 12 . . 
 
 Rev. iv. 5 . . 
 
 Rev. V. 6 . . 
 
 Rev. vi. 2, 4, 5, 8 
 
 l-:i)h. iv. 25 . . 
 \ Matt. xxi. 5 / 
 / John xii. 14, 15 ^ 
 
 Matt, xxvii. 9, 10 
 
 John xix. 37 . 
 
 Rev. i. 7 . . . 
 ^ .Matt. xxvi. 31 j 
 ( Mark xiv. 27 \ 
 
 Rev. xxii. 3 
 
 Rom. ix. 13 
 f Matt. xi. 10 
 
 Mark i. 2 
 
 Luke i. 76 
 
 (^ " vii. 27 
 
 . . . . I. like i. 76 
 
 i. I, iv. 5, 6) Luke i. 17 
 
 , . . . I Pet. ii. 9 
 
 XIV. 9. 12, 17, 
 xxi. 6 . . . 
 
 '9 
 
 xli. I 
 Ii. I 
 liv. 6 
 
 Luke i. 78 
 Jiule 14, 15 
 Rev. xii. 7 
 Rev. XV. 2 
 Rev. XX. 2 
 Rev. XX. 1 2 
 Rev. XX. 13 
 Rev. XX. 10 
 
 PAGE 
 
 4 
 86 
 
 So 
 
 270 
 119 
 
 •-5 
 
 261 
 271 
 
 267 
 
 234 
 260 
 266 
 250 
 2 ^2 
 264 
 254 
 
 259 
 259 
 198 
 
 50 
 
 68 
 
 92 
 
 -S3 
 
 66 
 
 27S 
 ■38 
 
 3» 
 
 77 
 
 75 
 242 
 
 7/ 
 
 -5' 
 266 
 
 26S 
 274 
 
 275 
 275 
 27s
 
 TEXTS REFERRED TO. 
 
 317 
 
 III. — TEXTS REFERRED TO. 
 
 Gen. 
 
 " i. 2 . 
 
 :6-2S 
 i. 7 . 
 
 i. 7 . 
 
 17 • 
 
 V. 10, 25 
 
 Iv. 26 
 
 Iv. 2 
 
 " vi. 16 
 
 " viii. 2 
 
 " X. 2 
 
 " xiv. 
 
 " xvi. 
 
 " xvi. 5, 6 
 
 " xvi. II 
 
 " xvii. 5 
 
 " xvii. 14 
 
 " xviii. 18 
 
 " xviii. 20, 
 
 « xxi. . 
 
 " xxii. . 
 
 " XXV. 1-4 
 
 " xxviii. 8 
 
 " xxviii. 14 
 
 " xxxii. 28 
 
 « xli. 17 
 
 " xlvi. 26 
 
 " xlviii. 20 
 Exod. xiii. 17 
 " XV. 9 (Sept 
 " xvi. 4, 15 
 " xvii. 1-7 
 " xvii. 1-7 
 " xvii. 12 . 
 " xix. 5 . 
 " XX. 4 
 " xxi. 16, 17 
 " xxii. 27 . 
 " x.\ii. 28 . 
 " xxvi. 31 
 " XXX. 25, 35 
 " xxxii. 7 . 
 " xxxii. 32 
 " xxxiii. 2 
 
 (Sept 
 
 PAGE 
 149 
 266 
 211 
 207 
 265 
 
 I So 
 
 106 
 
 98 
 
 87 
 207 
 149 
 
 275 
 220 
 194 
 
 195 
 2 
 
 255 
 102 
 
 103 
 271 
 194 
 
 133 
 135 
 59 
 103 
 255 
 184 
 109 
 104 
 
 1S3 
 198 
 
 83 
 22 
 
 216 
 
 127 
 
 243 
 149 
 
 42 
 208 
 
 87 
 207 
 207 
 184 
 256 
 
 33 
 
 Exod. xxxiv. 7 . . 
 
 
 
 
 
 '3 
 
 " xxxvi. 14 . 
 
 
 
 
 
 207 
 
 " xxxviii. 3 . 
 
 
 
 
 
 207 
 
 Lev. i. 9 . . . . 
 
 
 
 
 
 226 
 
 " xvii. 4 . . . 
 
 
 
 
 
 102 
 
 " xviii. 5 . . 
 
 
 
 
 
 192 
 
 " xviii. 29 . . 
 
 
 
 
 
 102 
 
 " xix. 13 . . 
 
 
 
 
 
 48 
 
 " xxvi. 42 . . 
 
 
 
 
 
 209 
 
 Xiiin. x. 3 . . . 
 
 
 
 
 
 107 
 
 " xvii. 3 . . 
 
 
 
 
 
 207 
 
 Deut. i. 34, 35, 36-3C 
 
 
 
 
 
 218 
 
 " iii. 3 . . . 
 
 
 
 
 
 144 
 
 " vi. 1-9 . . 
 
 
 
 
 
 227 
 
 " vii. 6. . . 
 
 
 
 
 
 243 
 
 " xiv. 2 . . 
 
 
 
 
 
 243 
 
 " xxiv. 14. . 
 
 
 
 
 
 48 
 
 " xxviii. 58 . 
 
 
 
 
 I 
 
 91, 192 
 
 " xxix. 19 (20) 
 
 
 
 
 
 271 
 
 " xxix. 20 (21) 
 
 
 
 
 I 
 
 91, 192 
 
 " xxxii. 4 . . 
 
 
 
 
 
 127 
 
 " xxxiii. 29 . 
 
 
 
 
 
 51 
 
 " xxxiii. 29 . 
 
 
 
 
 
 25s 
 
 " x.\xiv. . . 
 
 
 
 
 
 251 
 
 Josh. X. I . . . 
 
 
 
 
 
 222 
 
 Judg. i. 5 . . . 
 
 
 
 
 
 222 
 
 " xiii. 5, 7. . 
 
 
 
 
 
 14 
 
 " xvii. 4 . . 
 
 
 
 
 
 207 
 
 I Sam. xiii. i . . 
 
 
 
 
 
 117 
 
 2 Sam. ii. 26 . . 
 
 
 
 
 
 179 
 
 " V. 2 . . . 
 
 
 
 
 
 5 
 
 " vi. . . . 
 
 
 
 
 
 62 
 
 " vii. 2, 3, 13 
 
 
 
 
 
 112 
 
 " vii. 8 . . 
 
 
 
 
 
 187 
 
 " vii. 14 . . 
 
 
 
 
 
 . 204 
 
 " vii. 16 . . 
 
 
 
 
 
 118 
 
 " viii. iS . 
 
 
 
 
 
 220 
 
 xii. 29 . . 
 
 
 
 
 
 63 
 
 I Kings i. 5, 8 . . 
 
 
 
 
 
 ■>'T» 
 
 " iv. 5 . . 
 
 
 
 
 
 220 
 
 vi. I . . 
 
 
 
 
 
 "7 
 
 xiv. 26 . 
 
 
 
 
 
 69 
 
 xviii. 8 . 
 
 
 
 
 
 107 
 
 2 Kings viii. 20-22 
 
 
 
 
 
 122 
 
 " xvi. 2 . . 
 
 
 
 
 
 't
 
 318 
 
 2 Kings xvi. S 
 '* xvii. 30 
 xviii. 2 
 xviii. 15 
 xix. 35 
 xxiv. 13 
 
 Esth. ix. 17, iS, 2 
 
 Job i. 6 
 
 Ps. 
 
 (2 
 
 xxxvi. 7 
 xli. 8 . 
 i.. . . 
 i. 6 . . 
 i. 9 . . 
 X. iS (17) 
 
 XV. . . 
 
 xvi. . . 
 xvii. 3 . 
 xviii. 2 (i) 
 xviii. 21-25 
 xviii. 35 
 xxiii. 
 xxix. I 
 x.xxi. 24 (23) 
 XXXV. S . 
 XXXV. 19 
 xxxvi. . 
 xxxvii. 5 
 xxxvii. 9, iS, 
 xx.\vii. 39, 40 
 
 xl. 5 (4) 
 .xli. 2 (i) 
 xli. II (10) 
 xlv. . . 
 xlv. 7 (6) 
 1.9-15 . 
 liii. 3, 4 . 
 Iv. 23 (22) 
 Iv. 24 (23) 
 Ixviii. iS (17) 
 Ixviii. 32, 33 
 Ixviii. 35 (34) 
 Ixix. 23-29 (2 
 Ixix. 29 (28) 
 Ixix. 33 (32) 
 Ixxii. . . 
 Ixxii. 3, 7 . 
 Ixxii. 17 
 Ixxvii. 8 (7) 
 Ixxxii. 6 
 
 (3'. 
 
 4) 
 
 29 
 
 32 
 8) 
 
 34 
 
 INDEXES 
 
 PACE 
 
 
 69 
 
 Ps. Ixxxv. II (10) 
 
 "3 
 
 " xcvii. 7 . . . 
 
 -» 
 
 " cvi. 31 . . . 
 
 69 
 
 " cviii. 26. . . 
 
 25 
 
 " cix. 3 . . . 
 
 69 
 
 "ex 
 
 207 
 
 " ex. t . . . . 
 
 87 
 
 " exvi. II. . . 
 
 «79 
 
 " cxviii. 10-12, I 
 
 271 
 
 " cxviii. 25 . . 
 
 63, 219 
 
 " cxix. 161 . . 
 
 107 
 
 Prov. iii. 16 . . 
 
 140 
 
 " xii. 20 . . 
 
 ICX3 
 
 xii. 22 . . 
 
 27 
 
 " xvi. 2 . . 
 
 124 
 
 " -^vi. 3. . . 
 
 132 
 
 " xvi. 27 . . 
 
 141 
 
 Eccles. v. 4 . . . 
 
 132 
 
 Isa. i. 1 1-14 . . 
 
 220 
 
 " i. II, 16, 17 . 
 
 261 
 
 " i. 24 . . . . 
 
 55. 205 
 
 " ii. 2 . . . . 
 
 •3 
 
 " iv. 3 • • • 
 
 •57 
 
 " vi. 13 . . . 
 
 90 
 
 " vii. 3 . . . 
 
 64 
 
 " vii. i-ix. 6 (7) 
 
 247 
 
 " vii.-ix. . . . 
 
 27 
 
 " viii. 1-4, 18 . 
 
 133 
 
 " viii. 3 . . . 
 
 ^33 
 
 " viii. 3, 4 . . 
 
 133 
 
 " ix. 5 (6) . . 
 
 89 
 
 " i.x.6(7) . . 
 
 219 
 
 " i.'c. 21 . . . 
 
 S7 
 
 " X. 20-22 . . 
 
 --/ 
 
 " X 
 
 •3° 
 
 " X. 5-xii. 6 . . 
 
 69 
 
 " xi 
 
 cx», I So 
 
 " xi. I . . . . 
 
 259 
 
 " xi. 15 . . . 
 
 '97 
 
 " xii. 2 . . . 
 
 55 
 
 " XXV. 8 . . . 
 
 «3 
 
 " xxviii. 7 . . 
 
 256 
 
 " xxviii. 16 . . 
 
 26 
 
 " x.xviii. 22 . . 
 
 219 
 
 " xxix. 19 . . 
 
 28 
 
 " xxxiv. 13 . . 
 
 104 
 
 " xxxviii. 10-19 
 
 '53 
 
 " xxxviii. iS, 19 
 
 20S 
 
 " xl.3 . . . 
 
 8, 
 
 21 
 
 28 
 205 
 '32 
 
 '49 
 90 
 
 124 
 66 
 
 '30 
 57 
 52 
 90 
 
 100 
 28 
 
 127 
 
 160 
 
 247 
 
 228 
 
 29 
 
 44 
 
 227 
 
 II 
 
 97 
 256 
 
 '44 
 2, 214 
 
 2, 213 
 
 24 
 2 
 
 3 
 214 
 
 25. '07 
 209, 218 
 
 14 
 14 
 14 
 
 • 143 
 3, 178, 204 
 
 14 
 
 276 
 
 55 
 
 36 
 
 176 
 
 57 
 
 '43 
 26 
 271 
 ifo 
 100 
 32. 3?
 
 TEXTS REFKUUED TO. 
 
 310 
 
 Isa. 
 
 Jer 
 
 xl. . 
 xl.-liii. 
 xl.-lxvi 
 xli. I 
 xli. 8 
 xli. 8, 9 
 xli. 8-29 
 xlii. . . 
 xlii. 1-4 
 xlii. 6 . 
 xliv. 15 
 xliv. 23 
 .xlv. . 
 xlv. 17 
 xlvi. 2 
 xlvi. 6 
 xlix. 
 xlix. i-i 
 xlix. 6 
 xlix. S 
 li. 17 
 liii. . 
 liii. I 
 Iv. . 
 Iv. I 
 Ivii. 15 
 Iviii. 6 
 Iviii. II 
 Ix. I 
 Ixi. I, 2 
 Ixi. 1-3 
 Ixii. 4 
 Ixv. 15 
 Ixv. 16 
 
 Ixv. 20 
 iii. 5 
 
 iv. 2 . 
 vii. 3- 1 1 
 vii. 22 
 xi. 20 . 
 xvii. 5-8 
 xvii. 10 
 xviii. 2 . 
 xix. . . 
 xxiii. 5 . 
 xxiii. 6 . 
 XXV. 14 
 XXV. 15 
 xxvi. 3 . 
 
 23 
 
 J' 
 
 91 
 
 36 
 
 3'3 
 
 iS 
 
 26 
 
 133 
 
 9 
 
 36 
 
 124 
 
 1 78 
 
 20, 124 
 
 207 
 
 205 
 
 13 
 
 218 
 
 26 
 
 207 
 
 3. 1-4 
 178 
 
 13 
 120 
 26S 
 124 
 
 16 
 124 
 
 S5 
 21S 
 
 79 
 
 85 
 
 200 
 
 Sr 
 
 26 
 
 25s 
 
 -55 
 104 
 00, 179 
 
 179 
 104 
 227 
 224. 
 256 
 
 ^33 
 
 256 
 
 70, 71 
 
 71 
 
 14 
 
 255 
 
 256 
 
 26S 
 
 II 
 
 ept.) 
 
 Jcr. xxix. 
 " xxix. 14 (S 
 " xxxi. 6 
 " xxxi. 7 
 
 " xx>;i- 3 '-34 
 
 " xxxiii. 15 
 " xxxiii. i6 
 Lam. ii. 2 . 
 
 " iii. . . 
 
 " iii- 3' • 
 Kzek. iii. 21 
 
 " xlviii. 35 
 Dan. vii. 25-27 
 
 " ix. 27 . . 
 
 " xii. I . . 
 II0.S. i. 4 . . . 
 
 " ii. I (i. 10 
 
 " ii- -'5 (23) 
 " viii. 4 . 
 
 " viii. S. 
 
 " viii. 12 
 
 " ix. 10 . 
 
 " xi. I . 
 Joel iii. I, 2 (ii. 28 
 
 " iii. 4 (ii. 31) 
 
 " iii. (ii. 28-3: 
 Amos iii. 6 . . 
 " ix. II . 
 Jon. i. 2 . . 
 Mic. iv. I . . 
 
 " iv., V. . . 
 
 " V. 3(4) . 
 
 " V. . . . 
 
 I lab. ii. 14 . . 
 
 iii. 6 . . 
 
 Hag. ii. 21 . . 
 
 Zcch. i. 8 . . 
 
 " ii-5(0 • 
 " iv. 2 . . 
 
 " ix. . . . 
 
 " -xi. 7, 8, IS- 
 " xii. 1-9 . 
 " xiii. 7-9 . 
 
 Mai. ii. 17 . . 
 
 " iii. I . . 
 
 " iii. 1-5 . 
 
 " iii. 18 . . 
 
 " iii. 19 (iv. i) 
 
 " iii. 23 (iv. 5) 
 
 -9) 
 
 TAGE 
 I I 
 
 >93 
 
 '3 
 
 166 
 
 14 
 
 -55 
 
 271 
 
 rG 
 
 «53 
 192 
 
 278 
 
 28 
 
 265 
 
 256 
 
 -34 
 
 N3 
 
 -55 
 207 
 
 140 
 
 8 
 
 8 
 
 204 
 
 224 
 
 -« "> 
 jj 
 
 63.85 
 
 38 
 
 6 
 
 271 
 
 97 
 6 
 
 126 
 21S 
 =34 
 
 259 
 264 
 
 =59 
 '3 
 67 
 
 9-93 
 68 
 
 32 
 19, 127 
 
 j>- 
 33 
 33 
 
 •^ ^
 
 320 
 
 INDEXES. 
 
 I Mace. xiii. 4 
 
 : 
 
 11 
 
 xiv. 41 
 
 Enoch xviii. 14 
 
 II 
 
 xxi. 7 . 
 
 ii 
 
 Ixxxvi. I, 
 
 Matt 
 
 . ii. 23 . . 
 
 It 
 
 v-3 • 
 
 
 (1 
 
 V. 9 . 
 
 
 
 V. 10 . 
 V. 21 . 
 
 
 4i 
 
 ti 
 
 V. 21 -48 
 
 V. 32 . 
 
 
 i( 
 
 X. 32 . 
 
 
 «( 
 
 xi. 3 . 
 
 
 i( 
 
 xi. 4, 5 
 
 
 tt 
 
 xi.\. 3 . 
 
 
 « 
 
 xix. 9 . 
 
 
 
 xxiv. 42 
 xxvi. 38 
 
 
 It 
 
 x.wi. 73 
 
 
 t( 
 
 xxvii. 35 
 
 
 l( 
 
 xx\ ii. 46 
 
 Mark ix. 44, 46 
 
 ti 
 
 X. 2 . . 
 
 11 
 
 X. II, 12 
 
 41 
 
 xii- 3-' 33 
 
 i( 
 
 XV. 24 . 
 
 4C 
 
 [XV. 2S] 
 
 
 CI 
 
 XV. 34 
 
 
 t( 
 
 xvi. 20 
 
 
 Luke 
 
 vi. 20. 
 
 
 (1 
 
 vi. 22 . 
 
 
 II 
 
 vii. 22 
 
 
 Ct 
 
 -xvii. 29, ^ 
 
 ;i 
 
 11 
 II 
 
 xxii. 69 
 xxiii. 34 
 
 
 II 
 
 xxiii. 46 
 
 
 John 
 
 i. 27 
 
 
 11 
 
 i. 29 . 
 
 
 II 
 It 
 
 i.46 . 
 ii. 24, 25 
 
 
 a 
 
 vi. 70,71 
 
 
 u 
 
 vii. 42 
 
 
 u 
 
 vii. 52 
 
 
 •1 
 
 viii. 56 . 
 
 
 It 
 
 X. 34. 35 • 
 
 
 <i 
 
 xii. 4t 
 
 
 Acts 
 
 vii. 22. . 
 
 
 «i 
 
 viii. 35 . 
 
 
 PACE 
 63 
 63 
 
 -74 
 
 -74 
 
 262 
 
 12 
 
 :6.7s 
 
 2S 
 
 28 
 
 48 
 
 29 
 
 257 
 127 
 
 So 
 48 
 48 
 127 
 88 
 
 15 
 91 
 Si 
 
 74 
 48 
 48 
 60 
 
 91 
 81 
 
 Si, 88 
 62 
 
 26,78 
 28 
 So 
 124 
 62 
 91 
 
 73 
 118 
 
 9» 
 16 
 
 89 
 
 89 
 
 7 
 iG 
 
 9' 
 
 208 
 
 88 
 
 TIO 
 116 
 
 Acts xiii. 15 . 
 
 " xiii. 20, 21 
 
 *' xiii. 25 . 
 
 " xvii. 28 . 
 
 " xxvi. 22, 2_ 
 Rom. iv. 4 . . 
 
 " iv. 6 . . 
 
 " V. 12-21 
 
 " i.\. 25, 26, 
 
 " i-^- 33 
 " xi'-3- 
 " xii. 8. 
 " xiv. 1 1 
 
 1 Cor. xii. 27 
 
 " xiv. 21 
 " XV. 54 
 
 X\. 5 J 
 
 2 Cor. xi. 3 . 
 Gal. iii. i6 . 
 El li. i. 20, 22 
 
 " iv. 9 . 
 " iv. 10 . 
 " iv. 12 . 
 " iv. 25-3: 
 Col. i. iS . 
 " iii. 5-9. 
 
 1 Thess. iv. 15-17 
 
 2 Thess. ii. I 
 Ileb. i. 6 . 
 
 " i. 9 . 
 
 " i. 14 . 
 
 " iii. 1-6 
 
 " iii. 12 . 
 
 " ix. 1-12 
 
 " X. 1-14 
 
 " X. 9 . 
 
 " X. 10 . 
 
 " X. 36-39 
 
 " xi. . . 
 
 " xii. 25 
 
 " xii. 27, 28 
 Jas. ii. 22 . 
 
 " iv. 5 . 
 
 " V. 17 . 
 I Pet. iii. 22 
 Rev. X. 7 
 
 " XV. 3, 4 
 
 " xix. 12, 13, 16 
 
 PACE 
 
 So 
 
 "7 
 118 
 
 1-3 
 124 
 
 '59 
 
 '35 
 178 
 
 200 
 
 '49 
 198 
 18S 
 
 200 
 250 
 149, 200 
 
 149 
 
 274 
 
 87 
 
 '49 
 62 
 
 2i;o 
 48 
 
 2i;o 
 48 
 
 128 
 
 127 
 
 212 
 
 207 
 250 
 127 
 224 
 
 227 
 
 127 
 217 
 127 
 
 235 
 235 
 ^33 
 239 
 265 
 62 
 263 
 
 2c6 
 
 256
 
 HEBREW WORDS. — GREEK WORDS. 
 
 321 
 
 IV. — HEBREW WORDS. 
 
 PACE 
 
 nyix 72 
 
 D-n^x 87 
 
 noN 36 
 
 V3 224 
 
 13T 1S4 
 
 Sx £3'3n 93 
 
 nr-iyin 53 
 
 □jn 90 
 
 Ton loi 
 
 ^n- 247 
 
 ii*r 72 
 
 2 116 
 
 vr\3 220 
 
 '3 183 
 
 P iiC 
 
 DXJ 64 
 
 ti'-J 44 
 
 nvj 36, iSo 
 
 no'?;' 4 
 
 ntyj,' 207 
 
 r>> 236 
 
 nxip 4 
 
 •Iti' 174 
 
 noTin 15G 
 
 V. — GREEK WORDS. 
 
 PAGE 
 
 udvva-dv 49 
 
 }ida?i 155 
 
 dupeuv 90 
 
 eXui . 73 
 
 Emyafi0p£VEiv 59 
 
 7.?/v6f 56 
 
 Na^apET 12, 13, 15 
 
 vmvig 4 
 
 PAr-.E 
 
 liunr 36 
 
 ■napijiv'jc 4 
 
 noLuaivdv S 
 
 TrpoTi-fjviov 56 
 
 rpuyuv 89 
 
 VTin^vyiOV 51 
 
 v-o/.ijVLov 56
 
 TIIEBEGINNINGSOFIIISTORY 
 
 r.ofessor of Archc^ology at the National Lib.a.y c.f France etc 
 (Translated from the Second Frcncli Edition^ \Vi,l ■ , 
 by FK.Kc,s IB.OW., Assoaate V.^-^^JT^"^'' 
 Union Theological Seminary. ^ I lulology, 
 
 1 Vol,, 12 mo, 600 imges. 
 
 $2M0. 
 
 rat.ve of the B.ble with those which were curren"fm^ compar.ng the nar- 
 
 ^^^"^l^r^^eLT^n^^^^^^^^^^^ its interest. U has 
 
 us task w.th a„ unusual -^^'^snnsVf\'^rAl7r.'^rj^\k^^^^^^^^ 
 
 f^^^^^^l^p^^ of ^^a^. the 
 
 by Christ. In this explanation of Cha clean Bahv^on"'" =A^' "■'" ^' "^ "'l^^' -■•"^<= 
 tradition, he discloses a prodigality of t ho X' and JlMI ir' ,^^^>'^'''"> ^"d Phenican 
 sua and diligent .nanipulatio^-n ofVhat he hL "l-ured He ''i^Tn^'T'- "'■^"'■ 
 by boldly using for Christian purposes mate Hals which ^f iX ""^/^TP'-^ns ' 
 turned agamst the credibility of the Mosaic records ' "nused, nuyht be 
 
 lege^: ha^?ra';;:^nl^^|ro?t!^:[;; S^'U^-t^^ ^-" '»^-^ '^ "^-^ ancient 
 related to the religious history of mankind than if.t is t.l.''' ''''"5*' more generally 
 by one man, to one people '"''"'^'na, whl '■''^"\P''}"^a"iy as one account. 
 
 setting forth of the absolute truth nor the rfr..wint "f '-'^""'"t' ^"u ^'"^ ^"'^nr the 
 soundest conclusions, we can assume our r.arl Jr. n?*^ r°'" '■'u'^' ^^ *''''" ^" f'"-'h the 
 belief after the perusal of il">st:Z"-ne%i:^^^^^^^^^ '"'' °^ "=^^"'--'' """ 
 
 one rain'tt'.ra^s'o/l'n'f^^^'^tt^n^'o'n't/' "'Z''' ^^'^ = ('^' "^^^^^ ""-'^"^ ^'^ -« 
 the investigation ?s coXct^d in ""^ '"/'''" ''''^^';" '" ^^ '^""^''^n'^nt a form; (2). That 
 Christian spirit (') Th the r^c, h ,ff ^'^'?,""fic '"''"""• ^"'l "ith an eminently 
 acceptance, contan much hat is In ' (^""-^^^y different from those in common 
 the author whleh" seems in '"'^■^^•^''"?^"d '<' "^^y 'he least, plausible ; (4). That 
 ments and cone usions has Hon u"'^" "^ '^^^^ '° ^<^ in udicious in his state, 
 
 will be of service to all xX-h'"'"'' '" '"^'."fS'lfo" and in working out details tha 
 Siudeui. • ''''"her general readers or specialists."-r//<r //,irr,u 
 
 ■•n^pa^rticuirr'^Jy minis^J^rs^'of X'r." ^, ''""^'"^ ''r" ''"'^"•"'^ "^ •''"^'<^"' •''^'"^V- ^"'i 
 ScriDtures nnH ,.Tr i!^ <'"^Pi'l, whose office requires them to interpret the 
 
 trTbu'^ti^n oV sdence toThe erid':,*^" VT' °^ '^J '"'«' «"d most interesting con! 
 uon 01 science to the elucidation to the sacred volume."-AV7« Vor/k rriiumr. 
 
 *^*For Sale by all bookscllJ^or .,..!.JZ^aid. upon receipt of price, 
 
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 TJic Theory of FrcacJiiiig, 
 
 OR 
 
 LECTURES ON IIOMILETICS. 
 
 By Professor AUSTIN PHELPS, D.D. 
 
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