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(Sept.) Each gives the general meaning of the Hebrew, but not an exact quotation.

-. 7. See on Matt. xxi. 42.

9. Βασίλειον ἱεράτευμα, ἔθνος ἅγιον. Sept. Ex. xix. 6. Εσεσθέ μοι βασίλειον ἱεράλευμα, και ἔθνος ἅγιον : “ A king"dom of priests," &c. (Trans of Heb.) Aaòs dis Tepimolno: (Pet.) 'Els Tepimoinσiv. Sept. Mal. iii. 17. "My jewels:" Segullah, "My special treasure."

22. Ος ἁμαρτίαν ἐκ ἐποίησεν, εδὲ ἑυρέθη δόλος ἐν τῷ ςόματι ἀν78.—Sept. Is. liii. 9. ̓Ανομίαν εκ ἐποίησεν, εδε δόλον ἐν τῷ sóμali aula. The Septuagint is the more literal translation.

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Sept. Is. liii. 5. Τῷ μώλωπι ἀυτῷ ἡμεῖς ἰάθημεν; Hebrew, “ And by his stripes healing to us." The apostle, in applying it, uses the second person, not the first.

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iii. 10-12. The Septuagint translates the Hebrew throughout in the second person singular; but the apostle, in quoting it, uses the third person singular, "Let him," &c. This is the only variation which need be noted. The Septuagint is an exact translation of the Hebrew, Ps. xxxiv. 12-16.

—. 14, 15. Τὸν δὲ φόβον ἀυλῶν μὴ φοβηθῆτε,μηδὲ ταραχθῆτε. Κύριον δὲ τὸν Θεὸν ἁγιάσατε.—Sept. Is. viii. 12. Τὸν δὲ φόβον ἀυλᾶ 3 μὴ φοβηθῆτε, δε μὴ ταραχθῆτε. Κύριον ἀυτὸν ἁγιάσατε. Either rendering gives the meaning of the Hebrew. 'Aulay (Pet.) seems to give the sense better than the singular aula (Sept.); but the Hebrew will admit of either. The Hebrew is, JEHOVAH Sabaoth. The next verse of the Septuagint differs materially from the Hebrew.

iv. 8. This is a translation from the Hebrew, and widely different from the Septuagint, Prov.

x. 12. "All sins," is translated, "The multitude "of sins." (See on James v. 20.) "Friendship "hideth all who are not conscientious." (Sept.)

18. Almost verbatim from the Septuagint, Prov. xi. 31. "Behold, the righteous shall be recompensed in the earth; much more the wicked "and the sinner." (Hebrew.)

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i. 11. Ὁ πρῶτος και ὁ ἔσχατος

ii. 8.)-Sept. Is. xli. 4.

(See also Rev. i. 17; Πρῶτος, και εις τὰ ἐπερχόμενα. ἐγὼ ἐμι—Is. xliv. 6, Ἐγὼ πρώτος, και ἐγὼ μετὰ ταῦτα.—Is. xlviii. 12. Πρῶτος, και ἐγὼ ἐιμι εις τὸν ἀἰῶνα. In all these places the Hebrew is, "The first and the last," which, no doubt, the apostle quoted, or literally translated.

ii. 23. The apostle evidently refers to Jer. xvii. 10; but his words are neither a quotation from the Septuagint, nor a translation of the Hebrew. They, however, give the exact meaning of the passage as spoken by Jesus Christ, though originally introduced by, "Thus saith "JEHOVAH."

-. 27. This is nearly a quotation of the Septuagint, Ps. ii. 9; the person being changed from the second to the third. The Septuagint exactly translates the Hebrew.

iii. 7. Τὴν κλέιδα τῷ Δαβὶδ ὁ ἀνοίγων, και εδεις κλείει, καὶ κλείει, και εδεὶς ἀνοιγει.—Sept. Is. xxii. 22, Τὴν κλειδα ὄικε Δαυὶδ, ἐπὶ τῷ ὤμω ἀυτῷ, και ἀνοιξει και ἐκ ἔςαι ὁ ἀποκλείων, και κλείσει καὶ ἐκ ἔςαι ὁ ἀνοίγων· The Septuagint is a literal translation; but the apostle merely gives the general meaning.

vi. 16. Καὶ λέγεσι τοῖς ὄρεσι, και τᾶις πέτραις, Πέσεζε ἐφ' ἡμᾶς

καὶ κρύψατε ἡμᾶς.—Sept. Hos. x. 8, Και ἐρῶσι τοῖς ὄρεσι, Καλύψατε ἡμᾶς, και τοῖς βυνοῖς, Πέσαλε ἐφ' ἡμᾶς. The Septuagint is a more exact translation of the Hebrew than the quotation here made. See Luke xxiii. 30.

vii. 16. 'Ου πεινάσεσιν ἔτι ἐδὲ διψήσεσιν ἔτι, ἐδὲ μὴ πέση ἐπ ἀυὸυς ὁ ἥλιος, ἐδὲ πᾶν κᾶυμα.—Sept. Is. xlix. 10. Ου πεινάσεσιν, ἐδὲ διψήσεσι, ἐδὲ πατάξει ἀυτὸς ὁ καύσων, ἐδὲ ὁ ἥλιος· The order of the words of the Septuagint accords to the Hebrew: in other respects the translation of each equally accords to the Hebrew.

xii. 12. This is a reference to Ps. xcvi. 11, and Is. xlix. 13; but it cannot be called a quotation. xiii. 5. Eróμa ahoy μeyáha. From Sept. Dan. vii. 8. xvi. 8. "Eπeσey, eneσe Babuhay. (Rev. xviii. 2. the same.)-Sept. Is. xxi. 9. Πέπτωκε, πέπτωκε Βαβυλών. The Hebrew is equally well translated by both; but the quotation is not from the Septuagint.

xviii. 4. This verse refers to several passages in Isaiah and Jeremiah, but it cannot be called a quotation. It comes nearest to Jer. li. 6, but is neither a quotation of the Septuagint, nor a translåtion of the Hebrew.

7, 8. The same may be said of these verses, as compared with Is. xlvii. 8, 9.

xix. 3. The clause, " Her smoke," &c. is an exact translation of the Hebrew, Is. xxxiv. 10; but whether intended as a quotation or not, is not clear.

-. 15, See on ii. 27.

xxii. 13. See on i. 8, 11.

The references to the Old Testament, in this book, are numerous; but few of them can be




called quotations. Dr. Randolph makes only one in the whole book; ii. 27.


I. It must be evident to every one who carefully and impartially examines the quotations made in the New Testament from the Old, that the number of those which undeniably accord to the Septuagint, where that translation materially differs from the Hebrew, is exceedingly small; so small as scarcely to bear any proportion to the whole number, amounting to much above two hundred. Dr. Randolph states that there are six, but I can only find five; Matt. xv. 8, 9; Acts ii. 25; vii. 42, 43; Rom. x. 18; James iv. 6: I mean of those which he has pointed out; for there are some others, in which he supposes the Hebrew text to be corrupted, of which he adduces eight; but I cannot find so many.

2. A large proportion of the quotations are so consonant in meaning to the Hebrew, though the words of the Septuagint are used with some variations, that it is not easy to say, whether the sacred writers intended to quote the Septuagint, or to translate the Hebrew: but, being conversant in the Septuagint, the words of that version occurred to them in translating.

3. There is, however, a considerable number which immaterially differ from the Hebrew, and are evidently taken from the Septuagint.

4. But there are, likewise, several instances of an evidently intentional renouncing of the Septuagint translation, in order to adhere to the Hebrew; when the Septuagint so materially

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differs from the Hebrew, as to render the passage unsuitable to the purpose of the sacred writer in producing the quotation, or when it was palpably erroneous. Dr. Randolph states the number of these instances to be thirteen.

5. Many quotations contain words found in the Septuagint, and yet vary from it in other parts, agreeing with the Hebrew; yet in some respects they vary also from the Hebrew. This seems to indicate that the sacred writers did not act with that exact conformity to a preconceived plan which modern learned men suppose.

6. It is also manifest, that in the epistles, addressed in general to churches consisting of converted Hellenists, or Gentiles, the quotations are uniformly made from the Septuagint, or with express reference to it, except where some important reason induced the sacred writer to deviate from it. For, as it appears to me, the Septuagint was the only version of the scriptures generally known in the churches, the members of which were mostly strangers to the Hebrew. Every material deviation from it, by preferring the Hebrew in the epistles, is, on this very account, proportionably a stronger proof that the writer did not intend to sanction the translation in opposition to the original.

7. When any quotation decidedly accords to the Septuagint, and varies from the Hebrew, it should be considered whether the variation materially alters the general meaning, and whether it interferes with its suitableness to the special purpose for which it is adduced. Where neither of these is the case, it may be inquired, whether, as


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