ταις πλατείαις τὴν φωνὴν ἀυτά. Κάλαμον συντετριμμένον ἐ κατεάξει, και λίνον τυφόμενον ε σβέσει· ἕως ἂν ἐκβάλη εις νῖκος τὴν κρίσιν. Καὶ ἐν τῷ ὀνόματι αυτῷ ἔθνη ἐλπιᾶσι.—Sept. Isaiah xlii. 14. Ιακώβ ε πᾶις με, ἀντιλήψομαι αυτῷ· Ἰσραὴλ ὁ ἐκλεκτὸς με, προσεδ έξατο αυτὸν ἡ ψυχὴ με, ἔδωκα τὸ πνευμά με ἐπ' αὐτὸν, κρίσιν τοις ἔθνεσιν ἐξοίσει. Ον κεκράξεται, ἐδὲ ἀνήσει, ουδὲ ἀκεσθήσεται έξω ἡ φωνὴ αὐτῷ. Κάλαμον τεθλασμένον 3 συντρίψει, και λίνον καπνιζόμενον ε σβέσει, ἀλλὰ ἐἰς ἀλήθειαν ἐξοίσει κρίσιν. Αναλάμψει, καὶ ἐ θραυσθήσεται, ἕως ἂν θῇ ἐπὶ τῆς γῆς κρίσιν, καὶ ἐπὶ τῷ ὀνόματι αυτῷ ἔθνη “Jacob, my servant, I will help with "him; Israel, my elect, my soul hath accepted "him. I have put (or given) my Spirit upon "him; he shall bring forth judgment to the "nations. He shall not cry out; he shall not re"lax; neither shall his voice be heard without. "He shall not crush a bruised reed, and smoking "flax shall he not quench; but shall bring forth "judgment unto truth. He shall shine forth, and "shall not be broken, until he hath placed judg"ment in the earth; and in his name shall the "nations hope (or the gentiles trust')." The whole passage, with every particular in it, is here ascribed to Jacob and Israel, and not expressly to the Messiah: and it is obvious, that the quotation of it from this version would by no means have suited the design of the evangelist. In some other respects the Septuagint more closely agrees with the Hebrew than the words of Matthew do: but it will readily be perceived by the Greek student, that, even where the meaning of the words accords with the Septuagint, the language materially varies from it. The last clause is exactly from the Septuagint, in which it varies from

the Hebrew, which has, "The isles shall wait for "his law."

xiii. 14, 15. These verses so little vary from the Septuagint of Is. vi. 9, 10, that they may be allowed to be a quotation. The pronoun àury, is placed after iv (" their ears") in the Septuagint, and omitted after ¿plaλμoùs (eyes); which is reversed by the evangelist: and two of the verbs vary in tense or mood, συνῶσι, ἰάσομαι, Sept. ; συνιῶσι, ἰάσωμαι, Matt. The Hebrew is imperative, as in our version; "Make the heart of this people fat," &c. ; which is not employed, in the same way, in any quotation of this passage, or reference to it, in the New Testament.

35. ̓Ανοιξω ἐν παραβολαῖς τὸ ςόμα με· ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς κόσμο.—Sept. Ps. lxxvii. 2. Φθέγξομαι προβλήματα απ' bλýμata àr' apxñs.—"I will utter problems from the "beginning." Here the evangelist, though not materially varying from the Septuagint in meaning, cannot be said to have quoted it. Either may be admitted as a fair translation from the Hebrew.

xv. 4. The meaning of several texts in the Old Testament is here given, and several of the clauses nearly accord with the Septuagint, but none exactly; and upon the whole it is more properly a reference to divers passages, than a quotation of any one. Ex. xx. 12; xxi. 16; Lev. xx. 9; Deut. v. 16; Prov. xx. 20.

8, 9. Ἐγγίζει μοι ὁ λαὸς ἔτος τῷ σόματι αυτῶν, καὶ τῆις χείλεσι με τιμᾷ, ἡ δὲ καρδία αυτῶν πόῤῥω ἀπέχει ἀπ ̓ ἐμβ. Μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλιάς, εντάλματα ἀνθρώπων. Sept. Isa. xxix. 13. Ἐγγίζει μοι ὁ λαὸς ἔτος ἐν τῷ στόματι

ἀυτῷ, καὶ ἐν τοῖς χείλεσιν ἀντῶν τιμῶσί με, ἡ δὲ καρδία αυτῶν πόῤῥω ἀπέχει ἀπ' ἐμβ' μάτην δὲ σέβονταί με, διδάσκοντες ἐντάλματα ἀνθρώπων και διδασκαλίας. The quotation in Matthew comes nearer to the Septuagint than to the Hebrew text, especially in the clause, " in vain do they worship me," which is found in the Septuagint, but not in the Hebrew, and is retained by the evangelist. Yet the verbal differences shew that an exact quotation was not intended; especially the last clause, "teaching the commandments of 66 men, and doctrines."

xix. 4. Here we have the exact words of the Septuagint, which is an exact translation of the Hebrew, Gen. i. 27; v. 2.

5. Ενεκεν τέτε καταλέιψει ἄνθρωπος τὸν πατέρα, και τὴν μητέρα, και προσκολληθήσεται τῇ γυναικὶ αυτέ, και ἔσονται οι δυό εις σάρκα μίαν.—Sept. Gen. ii. 24. Ἕνεκεν τούτου καταλέιψει ἄνθρωπος τὸν πατέρα αυτόν, και τὴν μητέρα, και προσκολληθήσεται πρὸς τὴν γυναικα αυτον, και ἔσονται οι δύο εις σάρκα μίαν. The quotation of the evangelist is nearly, though not verbally, from the Septuagint, which entirely accords with the Hebrew, except as it inserts the word δύο, two or twain, which is not in the original text.

-.

-.

7. There does not seem here any intended quotations ; the words, however, vary from those of the Sept. Deut. xxiv. 1.

-. 18, 19. This reference to the commandments accords to the Septuagint; except as the fifth is placed after the others, and the latter part of it is omitted.

xxi. 5. Ειπατε τῇ θυγατρὶ Σιών· Ἰδὸν, ὁ βασιλεὺς σου ἔρχεταί σοι πραΰς, και ἐπιβεβηκῶς ἐπὶ ὄνον, και πῶλον υιὸν ὑποζυγίου.— Sept. Zech. ix. 9. Χαιρε σφόδρα, θύγατερ Σιών· κήρυσσε θύγα

τερ Ιερουσαλὴμα ἴδὸν ὁ βασιλεὺς σου ἔρχεταί σοι, δίκαιος και σώζων, αυτός πραΰς, και ἐπιβεβηκὼς ἐπὶ ὑποζύγιον, και πῶλον νέον.

Rejoice greatly, O daughter of Sion; proclaim, "O daughter of Jerusalem; behold thy King "cometh unto thee, just and a Saviour (or saving); he himself meek, and riding on a "beast of burden, even a young colt." It is observable that the Greek word for an ass is not mentioned in the Septuagint; though three words in the Hebrew restrict the meaning to that animal. Any other beast of burden may be meant by ὑποζύγιον, or its young by πῶλον νέον; and perhaps the translators chose to use this more general language, rather than explicitly declare that Sion's glorious King should come riding on an ass's colt. It is, however, evident that the evangelist did not here quote from the Septuagint: he leaves out something contained in the prophet, and the first words seem to have been taken from Isaiah lxii. 11.

-. 13. The quotation is in the words of the Septuagint, which exactly render the Hebrew. Jer. vii. 11 seems rather alluded to than quoted.

-. 16. The quotation is here verbatim from the Septuagint, which immaterially varies from the Hebrew.

42. This quotation is verbatim from the Septuagint, which exactly agrees with the Hebrew

text.

xxii. 24. Here is merely a reference to the passage not a quotation.

32. The quotation agrees, as might have been expected, with the Septuagint, but omits the first clause, ἐγὼ εἰμι ὁ Θεὸς τοῦ πατρός· (Sept. Exod.

iii. 6 :) "I am the God of thy father :" and adds the article before the other clauses, i ☺eòç'Abpaáu, &C. xxii. 37. ̓Αγαπήσεις Κύριον τὸν Θεόν σε ἐν ὅλῃ τῇ καρδίᾳ σε, και ἐν ὅλῃ τῇ ψυχῇ σε, και ἐν ὅλῃ τῇ διανοίᾳ σε. Mark xii. 30. ξ όλης, &c. with this addition : και ἐξ ὅλης τῆς ἰσχύος σε. Luke x. 27. the same as Mark, except the transposition of the two last clauses.-Sept. Deut. vi. 5. Καὶ ἀγαπήσεις Κυριον τὸν Θεόν σε ἐξ ὅλης τῆς διανοίας σε, καὶ ἐξ ὅλης τῆς ψυχῆς σε, και ἐξ ὅλης τῆς δυνάμεώς σε The Vatican edition of the LXX. has here s diavelas σe: but the Alexandrian renders the clause, Ts Kapdías ae. St. Matthew takes in both, (as do the other evangelists ;) but he puts x between (See Randolph: 'Texts cited in the New Test. compared with the Hebrew and Sept.') The variation from the Septuagint, and from the Hebrew, does not in the least affect the meaning. Possibly the version of the Septuagint used by the Evangelists had all the four clauses; but it appears to me more probable, that, under the teaching of the Holy Spirit, they gave the meaning of this first and great commandment in the most emphatical language: without intending either implicitly to quote the Septuagint, or literally to translate the Hebrew.

-. 39. An exact quotation from the Septuagint, Lev. xix. 18.

-. 44. An exact quotation from the Septuagint, Ps. ex. 1. which well translates the Hebrew. likewise Mark xii. 30, and Luke xx. 42.

So

xxiv. 15. Bdéλvyμa tñç èpypŃocos.—Sept. Dan. ix 27. Tãr empóσewr.—xii. 11. as in Matthew.

χχνί. 31. Πατάξω τὸν ποιμένα, και διασκορπισθήσεται τὰ πρόΚατά της ποίμνης. Sept. Zech. xiii. 7. Πατώξατε τῆς ποι fara