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or my habits of life ; but, if I may succeed so far as thoroughly to call the public attention to the subject, my end will be answered ; and I may disappear, and be no more thought of, without any detriment to the cause.

T. S.

11.

APRIL, 1810, TO JULY, 1811,

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QUOTATIONS FROM THE OLD TESTAMENT, WHICH

OCCUR IN THE NEW, COLLATED WITH THE SEP-
TUAGINT.

St. Matthew.

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Ι. 23. 'Εν γαστρί έξει.---Sept. Isa. vii. 14. 'Εν γαστρί novetat. The meaning being identical, a translation is needless. A virgin shall conceive" seems exactly literal.

Xankoova.Sept. nahéosis, “ thou shalt call.” Here the Septuagint accords to the Hebrew,

ΙΙ. 6. Και συ Βηθλεέμ, γη Ιέδα, εδαμώς ελαχίστη ει εν τοις ηγεμόσιν Ιέδα, έκ σε γαρ εξελεύσεται ηγέμενος, όστις ποιμανεί τον radiv HB Tdx lopaña. (Matt. authorized version, and marginal reading.) - Sept. Mic, v. 2. Kas où Bybarède, όικος Εφραθα, ολιγοστος ει τα ειναι εν χιλιάσιν Ιέδα, εκ σα μου εξελεύσεται, τα ειναι εις άρχοντα το Ισραήλ,

" And thou, “ Bethlehem, the house of Ephratha, art the least, “ to be of the thousands of Judah ; from thee “shall come forth to me One, to be the Ruler of “ Israel." -This is undoubtedly, a more literal translation of the Hebrew text, than that in

Matthew; but this circumstance, however accounted for, is not favourable to the sentiment that the writers of the New Testament always quoted from the Septuagint.

15. 'EE 'Amunte łnádega tòy vróv Mo.Sept. Hos. xi. 1. 'Εξ Αιγύπτου μετεκάλεσα τα τέκνα αυτ8. “ Out of Egypt “ have I called his children;" that is, Israel's, or Jacob's children. Here the evangelist exactly accords with the Hebrew; and a quotation from the Septuagint would have been wholly inapplicable to his purpose. The noun in the Hebrew is singular, and the pronoun is of the first person singular.

ii. 18. θρήνος, και κλαυθμός, και οδυρμός πολύς. Ραχήλ κλαίεσα τα τέκνα αυτής και εκ ήθελε παρακληθήναι, ότι εκ εισί.-Sept. Jer. Xxxi. 15.-θρήνα και κλαυθμώ, και οδυρμέ. “Ραχήλ αποκλαιομένη εκ ήθελε παύσασθαι επί τοίς υιοίς, ότι εκ εισι. The difference in meaning is trivial. The evangelist is rather nearer to the Hebrew : but the variation in the words sufficiently shews that & quotation from the Septuagint was not intended.

iii. 3. ......uri.Sept. Isaiah xl. 3. T8 ©£g quõv, “ of our God." The rest of the passage is exactly quoted from the Septuagint, and as exactly answers to the Hebrew. The same observation includes the parallel passage in Mark i. 3. and Luke i. 4. The quotation in John i. 23 is rather different.

iv. 4. The variations in this verse from the Septuagint, Deut. viii. 3, are so minute, that it may be acknowledged as a quotation ; but it also exactly accords to the Hebrew. The quotation in

St. Luke iv. 4 is less exact, but it will require no further notice.

-.6. There is no variation from the Septuagint, Ps. xci. 11, in this verse, except by 'omission, in part, no doubt, designed. In the same way it also accords to the Hebrew. The same remark applies to the parallel passage, Luke iii. 10, 11.

-. 8. An exact quotation of the Sept., Deut. vi. 16, and as exact a translation of the Hebrew. The same may be said of Luke iv. 12.

-. 10. Κύριον τον Θεόν σε προσκυνήσεις, και αυτό μόνο λατρεύσεις. -Sept. Deut. vi. 13, x. 20. In the latter

passage the word móvọ is omitted. The meaning is the same; but an intended quotation does not appear.

15, 16. Γη Ζαβελών, και τη Νεφθαλέιμ, οδόν θαλάσσης πέραν το Ιορδάνα, Γαλιλαία των εθνών. “Ο λαός ο καθήμενος εν σκόλει, ειδε φώς μέγα. και τους καθημένοις εν χώρα και σκιά θανάθe, Pãs àvéteiner åvtõus.Sept. Isaiah ix. 1, 2. 'H yñ Nepitaλείμ, και οι λοιποί οι την παραλίαν, και πέραν το Ιορδάνου Γαλιλαία των εθνών: “Ο λαός, και πορευόμενος εν σκότει, ίδετε φώς μέγα, οι κατοικούντες εν χώρα σκιά θανάτου, φώς λάμψει εφ' υμάς.“ The land of Nephthalim, and the rest on the

sea-coast, and beyond Jordan, Galilee of the gentiles; the people (or O people) walking in darkness, see ye a great light; ye that dwell in

the region, the shadow of death, a great light “shall shine on you.” This is not a quotation from the Septuagint; the evangelist's words accord more nearly to the Hebrew, but are not an exact translation.

v. 21. The sixth commandment is here in the words of the Septuagint; but, as that version is so exact a translation of the Hebrew, it can hardly be considered as a quotation. The same may be said of the seventh commandment, v. 37, and of other similar passages in the New Testament; which do not seem to require any particular notice in this inquiry.

-. 33. The evangelist does not here quote any particular passage of the Old Testament; but only gives the general scope of several texts, as understood by the scribes and elders. See ver. 43.

viii. 17. 'Αυλός τάς ασθενειας ημών έλαβε, και τας νόσες εξάσασεν.-Sept. Isaiah liii. 4. Ούτος τας αμαρτίας ημών φέρει, και tepà quão Eduvãras.—“This person bears our sins, and is “ in great pain on our account.” The evangelist is here far from quoting the Septuagint; and the Septuagint is far from a literal translation of Isaiah. But St. Matthew's words accord much more nearly to the Hebrew; as appears both from our authorized version, and that of Bishop Lowth: ‘Surely our 'infirmities he hath borne ; and our sorrows, he

hath carried them.' No mention is made of sins in this verse; and the first noun used, is often rendered sicknesses, or sickness ; as every one at all conversant with the Hebrew scriptures must know.

ix. 13. "Excoy Sénw, kào ou Quoías. Sept. Hos. vi. 6. "Έλεος θέλω ή θυσίαν.--The meaning is almost precisely the same, even that of the original Hebrew: yet there are two variations at least in the evangelist from the Septuagint, in four or five words.

x. 35, 36. Θυγατέρα κατά της μητρός αυτής, και νύμφην καλά της πενθεράς αυτής. Και εχθροί του ανθρώπου, οι οικιακοι αυτου, –Sept. Mic. vii. 6. θυγάτηρ επαναστήσεται επί την μητέρα αυτής, νύμφη επί την πενθεράν αυλής, εχθροι πάντες ανδρός οι εν τω όικω durcõ.—The difference in meaning is so inconsiderable, if any, that it is not necessary to give a translation of the Septuagint: but the variety in the words is so great, that he who understands Greek will be rather apt to think that the evangelist meant to give precisely the same sentiment in other words, than that he thought of quoting the Septuagint. Both are sufficiently accurate translations of the Hebrew.

xi. 5. This verse refers to Isaiah xxxv. 5, 6, and lxi. 1; but it cannot be called a quotation, though some words used in the Septuagint of those texts occur in it.

-. 10. Ιδου, εγώ αποςέλλω τον άγγελός, μου πρό προσώπου σου ός κατασκευάσει την οδόν σου έμπροσθέν σου.---Sept. Mal. iii. 1. Ιδού εξαποςέλλω τον άγγελός μου, και επιβλέψεται οδόν προ προσώπου μου. The change of person by the evangelist, from the first to the second, in two instances, is remarkable: but in this he varies as much from the Hebrew as from the Septuagint; for which he had doubtless an important reason, if Jesus is Emmanuel, JEHOVAH our righteousness. St. Matthew's words, in other respects, are an exact translation of the Hebrew, and agree in meaning

with the Septuagint; but cannot be admitted as a quotation from it.

The other evangelists exactly accord with Matthew, and will require no further consideration. (Mark i. 2; Luke vii. 22.)

xii. 18-21. 188, ο παίς με, ν ηρέτισα, ο αγαπητός με, εις δν ευδόκησει η ψυχή με θήσω το πνέυμά με επ' αυτόν, και κρίσιν τοις έθνεσιν απαγγελεϊ. Ουκ έρίσει, έδε κραυγάσει, έδε- ακέσει τις εν

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