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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.

APRIL, 1810, TO JULY, 1811.



I. 23. Εν γαστρὶ ἕξει.-Sept. Isa. vii. 14. Ἐν γαστρὶ Avra. The meaning being identical, a translation is needless. "A virgin shall conceive" seems exactly literal.

-καλέσουσι,---Sept. καλέσεις, "thou shalt call." Here the Septuagint accords to the Hebrew,

II. 6. Καὶ σὺ Βηθλεὲμ, γῇ Ιέδα, ἐδαμῶς ἐλαχίστη ἐν ἐν τοῖς ἡγεμόσιν Ιέδα, ἐκ σε γὰρ ἐξελεύσεται ἡγεμενος, ὅστις ποιμανεῖ τὸν hair μs Toy Topan. (Matt. authorized version, and λαόν τὸν Ισραήλ marginal reading.)-Sept. Mic. v. 2. Kas où ByÈÈμ, ὄικος Εφραθὰ, ὀλιγοστὸς ἐι τῷ εἶναι ἐν χιλιάσιν Ιέδα, ἐκ σε μοι ἐξελεύσεται, τῷ εἶναι ἐις ἄρχοντα τῇ 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. Εξ ̓Αιγυπτο ἐκάλεσα τὸν ὑιόν με -Sept. Hos. xi. 1. Εξ Αιγύπτου μετεκάλεσα τὰ τέκνα αυτε. "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. θρῆνος, καὶ κλαυθμὸς, και ὀδυρμὸς πολύς. Ῥαχὴλ κλαίεσα τὰ τέκνα ἀυτῆς· και ἐκ ἤθελε παρακληθῆναι, ὅτι ἐκ ἐισί. Sept. Jer. xxxi. 15.-θρήνο καὶ κλαυθμῷ, καὶ ὀδυρμό. Ῥαχὴλ ἀποκλαιομένη ἐκ ἤθελε παύσασθαι ἐπὶ τοῖς ὑιοῖς, ὅτι ἐκ εἶσι. The difference in meaning is trivial. The evangelist is rather nearer to the Hebrew: but the variation in the words sufficiently shews that a quotation from the Septuagint was not intended.

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iii. 3. . . . . . .άutÿ.—Sept. Isaiah xl. 3. тê ☺ɛã hμшv, "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 iii. 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

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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 τὸν Θεὸν σε προσκυνήσεις, καὶ ἀυτῷ μόνῳ λατρεύσεις. -Sept. Deut. vi. 13, x. 20. In the latter passage the word is omitted. The meaning is the quotation does not

same; but an intended


-. 15, 16. Γῆ Ζαβυλὼν, και γῆ Νεφθαλέιμ, ὁδὸν θαλάσσης πέραν τῷ Ιορδάνε, Γαλιλαία τῶν ἐθνῶν. Ὁ λαὸς ὁ καθήμενος ἐν σκόλει, ἔιδε φῶς μέγα. και τοῖς καθημένοις ἐν χώρᾳ καὶ σκιᾷ θανάλε, pãg àvéteiλev åutõiç.-Sept. Isaiah ix. 1, 2. ‘H yñ Nep≈aλεὶμ, και οι λοιποὶ ὁι τὴν παραλίαν, καὶ πέραν τῷ Ιορδάνου Γαλιλαία τῶν ἐθνῶν: Ὁ λαὸς, ὁ πορευόμενος ἐν σκότει, ἴδετε φῶς 'μέγα, δι καλοικοῦντες ἐν χώρᾳ σκιᾷ θανάτου, φῶς λάμψει ἐφ' ὑμᾶς."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.


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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. Αυτὸς τὰς ἀσθενέιας ἡμῶν ἔλαβε, καὶ τὰς νόσος ἐβάςαe-Sept. Isaiah liii. 4. Οὗτος τὰς ἁμαρτίας ἡμῶν φέρει, καὶ Tepi yμãv dövrãtai.—"This person bears our sins, and is ἡμῶν " 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.


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ix. 13. ̓́Ελεον θέλω, και ὂν θυσίαν. Sept. Hos. vi. 6. Ελεος θέλω ἢ 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 κατὰ τῆς μητρὸς ἀυτῆς, και νύμφην κατά τῆς πενθερᾶς ἀυτῆς. Καὶ ἐχθροὶ τοῦ ἀνθρώπου, οἱ οικιακὸς ἀυτῶν,

-Sept. Mic. vii. 6. Θυγάτηρ ἐπαναστήσεται επὶ τὴν μητέρα ἀυτῆς, νύμφη ἐπὶ τὴν πενθερὰν ἀυλῆς, ἐχθροὶ πάντες ἀνδρὸς ὁι ἐν τῷ ὄικῳ AUTO.-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.

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. 10. Ἰδὸν, ἐγὼ ἀποςέλλω τὸν ἄγγελόν, μου πρὸ προσώπου σου ὃς κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου.—Sept. Mal. iii. l. Ἰδοὺ ἐξαποςέλλω τὸν ἄγγελόν μου, καὶ ἐπιβλέψεται ὁδὸν πρὸ 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, ὁ παῖς μῦ, ὃν ἠρέτισα, ὁ ἀγαπητός με, εις ὃν ἐυδόκησεν ἡ ψυχή με· θήσω τὰ πνευμά με ἐπ' ἀυτὸν, καὶ κρίσιν τοις ἔθνεσιν ἀπαγγελεῖ. Οὐκ ἐρίσει, ἐδὲ κραυγάσει, ἐδὲ ἀκύσει τις ἐν

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