52.

Exod. xxiv. 8.

nearly agrees with

Heb. ix. 20.

Τούτο το αίμα της διαθήκης, ἧς

הנה דם - הברית אשר

.Everticare gos tuas desos כרת יהוה עמכם

Exod. xix. 6.

This is the blood of the testament, which God hath enjoined unto you.

Heb. xiii. 6.

Kugios eos Gordos, xal on postθήσομαι τι ποιήσει μοι ανθρωπος.

The Lord is my helper, and I will not fear what man can do unto me,

1 Pet. i. 24, 25.

Διοτι πασα σαρξ ὡς χορτος, και πασα δόξα ανθρωπου ως ανθος χόρτου. Εξηρανθη ὁ χορτος, και το ανθος αυτού εξέπεσε. Το δε ρημα Κυρίου μενει εις

τον αιώνα.

For all flesh is as grass, and all the glory of man, as the flower of grass. The grass withereth, and the flower thereof falleth away: but the word of the Lord endureth for ever.

1 Pet. ii. 9.

ואתם תהיו לי ממלכת

.uit, sevos dyiov כהנים וגוי קדוש

Ye shall be unto me a kingdom of priests, and an holy nation.

But ye are

a holy nation.

βασίλειον ἱερατευ

.... a royal priesthood,

1 Pet. ii. 22.

לא חמס עשה ולא

Because he had done no violence, neither was any deceit in his mouth.

Who did no sin, neither was guile found in his mouth.

1 Pet. ii. 24.

Οὗ τω μωλωπι αυτου ιαθητε.

By whose stripes ye were healed.

1 Pet. iii. 10-12.

Ο γαρ θέλων ζωην αγαπαν, και

την

החפץ חיים מי האיש החפץ

αυτού του μη λαλήσαι δολον εκκλινα-
τω από κακού, και ποιησατω αγαθον

סור מרע מדבר מרמה: סור

Kugiov ds Toy Stav ולא תעריצו : .diadars צבאות אתו תקדישו

rod of iron ; thou shalt dash them iron : as a potter's vessel, shall they in pieces, like a potter's vessel.

III. Quotations agreeing with the Hebrew in sense, but not in words.

1999 εις όδους λειας. Και όψεται παρα σαρξ το σωτήριον του Θεού.1

הן עברי רעתה נפשי נתתי משפט, לגרים

Oux יוֹצִיא: לא יצעק ולא ישא בחוץ קולו : ולא ישמיע קנה רצוץ

לא ישבור כהה לא יכבנה משפט : יוציא לאמת .scious ולתורתו איים ייחלו

ακούσει τις εν ταις πλατείαις την φωνην αυτού. Καλαμον συντετριμμε ου κατεάξει, και λίνον τυφομένου ου σβέσει έως αν εκβάλη εις νικος την 1939 κρισιν. κρισιν. Και εν τω ονόματι αυτου εθνη

1 This quotation agrees in sense, though not exactly, with the Hebrew, and also with the Septuagint. The whole of it occurs in Luke iii. 4-6. and the first part in Matt. iii. 3. and Mark i. 3.

4. Zech. ix. 9. (and see }sa. lxii. 11.)

agrees in sense, but

not in words, with

Matt. xxi. 5.

Είπατε τη θυγατρι Σιων Ιδου, ὁ

גילי מאד בת ציון הנה בת ירושלם מלכך יבוא לך צדיק ונושע הוא עני ורכב על חמור

hold thy king cometh unto thee ועל־־עיר בז־אתנות

Rejoice greatly, O daughter of Zion ; shout, Odaughter of Jerusalem; behold, thy king cometh unto thee. He is just and having salvation, lowly, and riding upon an ass, even upon a colt the foal of an ass.

5

επιβεβηκως επι ονον, και πωλον υίον υποζυγίου.1

Tell ye the daughter of Sion, Be

meek and sitting upon an ass, and (more correctly, even) a colt the foal

of an ass.

Matt. xxi. 16.

מפי עוללים וינקים

Psal. viii. 3. (2. of English
version.)

Εκ στόματος νηπίων και θηλαζον των κατηρτίσω αινον.

יסרת עז

Out of the mouths of babes and sucklings thou hast ordained

strength.

השליכהו אל-היוצר אדר היקר אשר יקרתי מעליהם הכסף שלשים ואקחה בית יהוה ואשליך אתו אל־הויצר

Cast it unto the potter; a goodly price that I was prized at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the LORD.

Matt. xxvii. 9, 10.

Και έλαβον τα τριακοντα αργύρια, την τιμην του τετιμημένου, ὃν ετιμη σαντο από υίων Ισραηλ. Και έδωκαν αυτα εις τον αγρον του κεραμέως, καλα συνέταξε μοι Κύριος.

And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value: and gave them for the potter's field, as the Lord appointed me.

1 This quotation seems to be taken from two prophecies, viz. Isa. lxii. 11. where we read, Say ye to the daughter of Zion, behold thy salvation cometh -- and from Zech. x. 9. The latter part agrees more exactly with the Hebrew, than with the Septua gint; only both Saint Matthew and the Septuagint seem to have read up, meek, instead of y, afflicted. Dr. Randolph on the Quotations, p. 29.

This citation is attended with no small difficulty. The prophecy is cited from Jeremiah: but in that prophet no such prophecy is to be found. In Zech. xi. 13. such a prophecy is found, but neither do the words there perfectly agree with Saint Matthew's citation. Some critics are of opinion that an error has crept into Saint Matthew's copy; and that Lep. has been written by the transcribers instead of Zex. or that the word has been interpolated. And it is to be observed, that the word is omitted in the MSS. by Griesbach numbered 33 (of the eleventh or twelfth century), and 157 (of the twelfth century), in the later Syriac and in the modern Greek versions, one or two MSS. of the old Italic version, some manuscripts cited by Augustine, and one Latin MS. cited by Lucas Brugensis. Griesbach's MS. 22 (of the eleventh century) reads Zaxapiou, which word is also found in the margin of the later Syriac version, and in an Arabic exemplar cited by Bengel in his Critical Edition of the New Testament. Origen, and after him Eusebius, conjectured that

This

this was the true reading. Other eminent critics have thought that the ninth, tenth, and eleventh chapters of what is called Zechariah's Prophecy were really written by Jeremiah, and they have certainly assigned very probable reasons for such opinion both from the matter and style. (See Dr. Hammond on Heb. viii. 9. Mede's Works, pp. 786-833. Bp. Kidder's Demonst. of Messiah, part ii. p. 196, &c. Lowth, Prælect. Poet. Lect. xxi., See also Vol. IV. p. 209. where reasons are assigned to show that these chapters were actually written by Zechariah.) It is, however, most likely, that the original reading of Matthew xxvii. 9. was simply, that which was spoken BY THE PROPHET, dia Toυ popnrov, without naming any prophet: And this conjecture is confirmed by the fact that Saint Matthew often omits the name of the prophet in his quotations. (See Matt. i. 22. ii. 5. xiii. 35. and xxi. 4.) Bengel approves of the omission. It was, as we have already shown (see pp. 142, 143. of this volume), the custom of the Jews, to divide the OLD Testament into three parts: the first, beginning with the Law, was called THE LAW; the second, commencing with the Psalms, was called THE PSALMS; and the third, beginning with the prophet in question, was called JEREMIAH: consequently, the writings of Zechariah, and of the other Prophets, being included in that division which began with Jeremiah, all quotations from it would go under this prophet's name. solution completely removes the difficulty. Dr. Lightfoot (who cites the Baba Bathra and Rabbi David Kimchi's Preface to the prophet Jeremiah as his authorities) insists that the word Jeremiah is perfectly correct, as standing at the head of that division from which the evangelist quoted, and which gave its denomination to all the rest.— With regard to the prophecy itself, if in St. Matthew's Gospel, for coxav, THEY gave, we read sowka, I gare, which is the reading of the Evangelisteria, 24 and 31 of Griesbach's notation (both of the eleventh century) and of both the Syriac versions, the evangelist's quotation will very nearly agree with the original. That we should read cówka, I gave, appears further to be probable from what follows, -καθα συνέταξε μοι Κύριος, as the Lord commanded me. Και έλαβον τα τριάκοντα αργυρία, και έδωκα αυτα εις τον αγρον του κεραμέως and I took the thirty pieces of silver, and I gave them for the potter's field. The translation is literal, excepting only that n is rendered aypov Tov Kεpaμews and is omitted; and the same is also omitted in some antient MSS. (See Kennicott's Dissertatio Generalis, § 49. p. 21.) The words την τιμην του τετιμημένου όν ετιμήσαντο από υίων Ισραηλ and καθα συνέταξε μοι Kupios are added to supply the sense, being taken in sense, and very nearly in words, from the former part of the verse; this latter clause is in the Arabic version. Dr. Randolph on the Quotations. p. 30. Novum Testamentum, à Griesbach, tom. i. p. 134. Dr. Lightfoot's Hora Hebraicæ on Matt. xxvii. 9. (Works, vol. ii. 265.)

1 This quotation differs both from the Hebrew (and Septuagint) and from the citation in the Gospel of Matthew; hence it is evident that the Evangelist John either followed some other translation, or chose to express in short the sense, but not the words of the prophet.