And we will render to thee the καρπον χειλέων ὁμολογούντων τω ονοfruit of our lips.

1 See the note in p. 385. supra.

II. Quotations taken from the Septuagint, but with some variation. These variations, however, are immaterial, consisting occasionally, -1. Of additions of words, to render the sense more explicit to the Gentiles ; - 2. Of omissions of words, where the insertion of them was not necessary to prove the point for which they were adduced ; — 3. Of synonymous changes, substituting other words of the same import for the exact words of the Septuagint, which might easily be done, citing, as the Apostles sometimes did, from memory ; — 4. Of transpositions of words ; - 5. Of changes of proper names into appellatives;-and, 6. Of occasional alterations in the divisions of sentences. But in all these sentences the sense is invariably given.

1.

—4.

Isa. vii. 14.

Matt. i. 23.

Ιδου ή παρθενος εν γαστρί έξει, και τέξεται υἱον, και καλέσουσι το όνομα αυτου Εμμανουηλ.

Behold, a virgin shall be with child, and shall bring forth a son; and they shall call his name Emmanuel.

Matt. iv. 6.

....

Ότι . τοις αγγέλοις αυτού εντελειται περι σου, και επι χειρων αρουσι σε, μήποτε προσκόψης προς λιθου τον ποδα σου.

For . . . . he shall give his angels charge concerning thee; and in their hands they shall bear thee up, least at any time thou dash thy foot against a stone.

1 The quotation in this passsage of St. Matthew's Gospel approaches nearer to the Septuagint than to the Hebrew text, especially in the clause ματην δε σέβονται με in vain do they worship me; which is found in the Septuagint, but not in the Hebrew, and is retained by the Evangelist. The verbal differences, however, show, that an exact quotation was not intended. (Scott.)

1 See note 2 in p. 363. supra.

2 This quotation is made exactly from the Septuagint, as far as the words αιχμα λωτοις αφεσιν, deliverance to the captives : and it accords with the Hebrew (see p. 379. supra, No. 3.), except that the word Jehovah twice occurs there, which is omitted in the Septuagint and by the Evangelist. But, instead of the Hebrew clause, translated the opening of the prison to them that are bound, we read τυφλοις αναβλεψιν, recovering of sight to the blind ; which words are adopted by St. Luke, who adds, αποστείλαι τεθραυσμένους εν αφεσι, setting at liberty them that are bruised, which words do not appear in the Septuagint. The difference between this quotation as it appears in Luke iv. 18. and the original Hebrew is thus accounted for - Jesus Christ doubtless read the prophet Isaiah in Hebrew, which was the language constantly used in the Synagogue; but the Evangelist, writing for the use of the Hellenists (or Greek Jews) who understood and used only the Septuagint version, quotes that version, which on the whole gives the same sense as the Hebrew. Le Clere, Dr. Owen, and Michaelis, are of opinion that they are either a different version of the Hebrew, and inserted from the margin of the evangelical text, or else that they are a gloss upon it, taken from Isa. lviii. 6. where the very words occur in the Greek, though the Hebrew text is very different. The Arabic version agrees nearly with the Evangelist. The Hebrew appears formerly to have contained more than we now find in the manuscripts and printed editions. (Scott, Randolph.)

1 This gives the sense both of the Septuagint and the Hebrew, except that it expresses in the passive voice what is there spoken in the active. Or it may be taken from Psal. xxxiv. 20. where it is expressed passively, thus: Τα οστα αυτών εν εξ αυτών συντριβήσεται. He keepeth all their bones ; not one of them shall be bτοκει. Randolph, p. 32.