Ne al - J ‘ 4 . κ΄ 4 ox ὦ - ΞῚ 4 le rie * - ees ΄ ΡΣ . ‘ > x ᾿- ἐν τ ἐς οἱ 3 x 5 ΤΥ >. ἊΝ ἁ , ᾿ Ν, τ 4} “Ὁ bry ἢ = νῷ ¥ ᾿ Ξ > x 5 " 3 =. , - ‘ = ig Bs ᾿ ss : τ ᾿ 3 ᾽ i - -- Ss: - - Digitized by the Internet Archive in 2009 https://archive.org/details/newtestamentviewOOturp THE NEW TESTAMENT VIEW OF THE OLD. ἌΥΡ ( 3 JUL 13 1897 =) \ A © te eo ae ae LPlogi¢a\ δ: Ν᾽ THE NEW TESTAMENT VIEW “ἢ OF THE OLD. A CONTRIBUTION TO BIBLICAL INTRODUCTION AND EXEGESIS. BY V DAVID ΠΟΛ ΜΝ TURPTIE,. M.A, AUTHOR OF “THE OLD TESTAMENT IN THE NEW.” LONDON : HODDER AND STOUGHTON, 27, PATERNOSTER ROW. MDCCCLXXII. Ly ns al TP a) AS Bier vad | Νὰ ν Jap) nee of if ι 0 j A LONDON AND AYLESBURY: PRINTED BY WATSON AND HAZELL. Y / i} 4 5 } q i) ΤΟ THE MEMORY OF MY FATHER AND MOTHER, TO WHOSE CHRISTIAN EXAMPLE AND RELIGIOUS INSTRUCTION I OWE SO MUCH. ve ἘΠΕ ΠΥ ΟἸΕΝ THIS volume discusses the Introductory Formule to the Quotations from the Old Testament found in the New. They are considered in regard to their bearing on the authenticity, inspiration, and authority of the books which are quoted from, and this bearing may be extended to the other books of the Old Testament. There are herein thus set forth the opinions of our Lord and His apostles and disciples on these important points, as clearly and fairly deducible from these Introductory Formule ; and as it is only in the New Testament that these opinions are given, I have called this volume the New Testa- ment View of the Old, though I might with equal propriety rave named it the Views of our Lord and His apostles and disciples. | The Greek text that I have used is Tischendorf’s, found in his seventh edition, published in 1859, from which also the various readings have been selected. I have given the Authorized Version of the Greek extracts, as being that with which most people are familiar, instead of one by myself; but there will be found in the notes any variations from that version that I think should be made. Vill PREFACE. This volume is the second on the New Testament Quota- tions, the former volume, published in 1868, giving the quotations as arranged in tables according to their agreement with, or variation from, the originals, whether the Hebrew text or the Septuagint Version, accompanied by various readings and versions of the texts, and with critical notes subjoined. This former volume treats of what may be termed the external form of the quotations. There still remains the internal form of the quotations to be treated of. That involves, firstly, a discussion of the quoted passages as they exist in the originals, and secondly, a con- sideration of the way they are used when found in the New, in order to see whether in their original purport they will bear to be so employed; in short, to consider whether our Lord and His apostles and others have fairly made use of those portions of the Old Testament. For the former, I do not see why the Jewish writers should not be consulted. I think their writings have been helpful, and I mean to adduce the views of the chief Rabbinical commentators, that Christians may know what interpretation they put upon these passages of the Old Testament. For this object time will be required ;. and considering the little leisure I have, the remaining volumes need not be looked for at an early date. If God give me such health as He has blessed me with in the past, it would be but a poor return that I should devote my energies to the | study and defence of His word. These are the days when its defenders are called on to lift up their voice for it—days when there are those who wish it expelled from our schools—days PREFACE. ΙΧ when even those who occupy some of the pulpits in this land would not have the Bible taught in the National Schools. “But the word of our God shall stand for ever” (Isa. xl. 8) ; “And this is the word which by the gospel is preached” (1 Pet. 1. 25). Murray House, NortH BERwIcs, May 17th, 1872. J - » 4 < | hie 1) ; ῃ so - τί - - Let , ᾽ ‘ = - . 2 = - . . - = δ" ͵ ‘ = . , = ι ' > -- 5- > come 7 - a TABLE OF CONTENTS. PAGE Key to the Signs and Abbreviations of Writing in the Various Readings i : : : 5 ὃ : : . XiX—xxili Introductory Chapter 1-—16 Table A. embraces all those quotations which are introduced by a formula containing the verb γράφειν, ‘‘ to write,” in one or other of its forms, or a derivative therefrom. This table may be divided into three parts, according to the forms of γράφειν that occur: Table A. I. embracing those with γράφειν of the active voice ; Table A. II. those with γράφειν in the passive voice ; and Table A. III. those having the derivative γραφή γράφειν treated fee reoetaphioally Table A. I. contains Rom. x. 5; Mark xii. ‘19, p. 20; Luke xx. 28, p. 21 . A : : 20—21 Table A. 11. is divided into two paneer: “Table A. a iL where the formula is general, i.e., not spoken of any particular book or writer, and Table A. II. 2, where it is special, i.e., spoken of some particular book or writér or otherwise : - : Table A. II. 1 contains Matt. iv. ras p. 22:5) ch. iv; Ὁ; Gap. 29: ch. tv. 10); ch: sa. ΤΏ; p. 24veh. xi ig ὉΠ πανὶ. ol. Ὁ. 25; Mark xi, 17; ch: xiv. an > Luke tv.4,) p. 26; ch. iv. 8; 10; ch.. vu. ech. xin 406: eh. Xx 10: p: 27 5 ch: xxii. 37, p. 28 ; John ii. 17 ; ch. vi. 31, p. 29; ch. xi. 14; Acts xxiii. 5, p. 30; Rom.i. 17 ; ch. 11. 24, p. 31; ch. ii. 4, l.p.; 10, p. 32; ch. iv. 17 ; ch. viii. 36, Daca; choix. 10; 99. ps o4y ch. x. 15 ; ch. ΣΙ; 8, Peco ch. xa. 265 ch. xi. 19, Ὁ: 90); ch. xiv. IL; ἘΠῚ ΣΝ ΠΡ Ὁ Ch xv 9121p. 99, 1 Cor. 1. 19°; 91 p. 39; ch. i. 9; p. 40; ch. iii. 19, 20; ch. 17—100 17—19 22—T4 ΧΙ TABLE OF CONTENTS. PAGE x. 7, p. 41; ch. xv. 45, p. 42; ch. xv. 54; 2 Cor. iy. 13, p. 43; ch. vil. 15; choix. 9; Galtimado; p. 44; ch. 111. 13, p. 45 ; ch. iv. 27; 1 Pet. 1. 16; p. 46. : : : : 22—46 General ἀπε οῖσο οἵ Table A. ΤΙ. Ἧς F 47—49 Table A. II. 2 contains Matt. 11. 5, p. 50; Mark i. 2, p. 51; ch. vil. 6, p. 53; Luke ii. 23, Ῥ. 543 ‘ch. in. 4, p. 5b; -ch. av. 17, p.-57 ; ch. σ᾿ ΟΡ. ΘΟ: John vi. 45, p. 59; ch. viii. 17 ; ch. x. 34, p. 60; ch, xv. 25, p. 62; Acts i. 20, p. 63; ch. vii. 42; ch. xiii. 33, p. 64; ch. xv. 19: p. 66; 1 θτ τε" 9; ch. xiv. 21; Gal. iu. 10, 18, Ὁ. 68. Ξ : 50—68 General Shen of Table A. IL 2; : 69—74 Table A. III. is also divided into two parts, Table A. IIT. 1, where the formula is general, 7.e., not any particu-. lar book or writer is spoken of, but ‘‘ scripture” is named generally, though a particular part, of course, is quoted ; and Table A. III. 2, where it is special, or where a particular book or writer is wi along with the ἡ γραφή : 75—99 Table A. ILI. 1 contains Matt, 5.6.0 42, p. 8: “Mark xii. 10; ch. xv. 28; John vii. 38, p. 76; ch. vii. 42, p. 78; ch. xiii. 18; ch. xix. 24, p. 79; ch xix. 36, p. 80; ch. xix. 37, p. 81; Rom. iv. 3, p. 82; ch; x. 11; 1 Tim. ‘v.18, fp:, p. 89; Jamesane: p: 85; ch. 11. 23, Ὁ. 86; ‘ch. ay. 6, Ρ. 88; Pet. Ἢ Ὁ Poe : : : 75—91 General Summary of Table i UT. is Ἵ 91—93 Table A. III. 2 contains Acts viii. 32, p. 94; Ronm ix. 17 ; ch. xi. 2, p. 95; Gal. 1.8 ; ch. iv. s0ip OTe 5 : ὃ 94—97 General το τα οἵ Table Α. IIT. 2. ὃ 98—99 Tabular Summary of Table ἃ... : ὃ 100 Note on the same : : : : : 99 Table B. embraces all those quotations which are introduced by a formula containing the verb λέγειν, *‘ to say,” in one or other of its forms, or a derivative therefrom. This table may also be divided into three parts, according to the forms of λέγειν that occur: Table B. I. embracing those with λέγειν of the indicative active form, 1.6., λέγει ; Table B. 11. those with λέγειν in the participle active form, 1.€., λέγων-ουσα, λέγοντος ; and Table B. III. those having the derivative λόγος. Ξ ἥ : : : ‘ . 101—176 TABLE OF CONTENTS. Table B. I. is subdivided into Table B. I. 1, in which the formula has a general bearing ; and Table B. I. 2, in which it has a special one . Table B. I. 1 contains John xix. 37, 4 p: 101; Rom! x. Gro, p. 102: cho x. 11); 155 p. 109", κι says Ἰ(): ΠΥ Cor) vi. 2» p: 104. chav. 17 705, p. 105; fiphe iv. 8. p. 106; ch: v. 14, Ὁ: 107; 1) Tim. v. 18; Heb. i. 6; ch. i. 7; 8—9; 10—12, p. 108; eatin (, p- 109; ch. vy: 6,,p,,110% ch. vill. 8’; eh. x. 5, p. 111; Jamesiv 5; 6, p. 112 General Summary of Table B. I. 1 Table B. I. 2 contains Luke xx. 42, p. 115; Acts ii. 25, p. 116 ; ch. ii. 34, p. 117 ; ch. vii. 48, p. 118; ἘΠῚ xiii. 35, p. 119; Rom. iv. 3; 6; ch. vii. 7, p. rel ix. 15, p12) 5 ch: ix: 17 325; Ὁ: 122: elie, LO) 195 Ὁ} 1929; chi -x: 20): 210; Ὁ". τσὶ ὦ: ἜΡ 124.: ch. ΧΙ 9} ch. αν 12. p, 125; (18. i. 16, p. 126; ch. iv. 30, p. 127 General Summary of Table B. I. 2 Table B. II. is also subdivided into two parts ; Table B. II. 1 and Table B. II. 2, according as there is a general or a special reference Table B. II. 1 contains Matt. xxii. 51, p. 186; Mark xv. 28, p. 136; John xix. 24; Heb. ii. 6; 12; ΠΡ 9 ΟΠ vil. 2) p..139; ch. χα. 26, Ὁ. 140 ; James 11. 23, p. 141 . : : : General Summary of Table B. II. 1 Table B. II. 2 contains Matt. i. 22, p. 143; ch. ii. her 1 Ὁ 144-5 -chy ii. 3;~p. 145: οἷν. iv. 14; ἘΠῚ γε 17, Ὁ. 146; ch. xii. 17; ch. xii. 14, p. 147; ch. xiii. 35, p. 148; ch. xv. 4; 7, p. 150: ΠῚ Ὑχῖ Δ. τι 159 ch. scat. 43:4: 152 3 ch: Xxvii. 9, p. 153; Mark xii. 26, p. 157; Acts iii. 25, p. 159; ch. xxvii. 25, 26; Heb. iv. 7, p. 160 ; ch. vi. 14, p. 161; ch. ix. 20; p. 162. General Summary of Table B. II. 2 Table B. III. is similarly subdivided into Table B. III. 1 and Table B. III. 2, according as the formula is general or special Table B. III. 1 contains ite XY. 25, p- 167 ; : 1 Gor xv. 54, 55, p. 168 Table B. III. 2 contains John xii. 38, p. “169 ; ; ete “vy. 10; Rom: 1x: 9) p. 110. : General Summary of Table Β. III. 2 . ΧΙ PAGE 101—134 (Oya 112—114 ΠΠ 197 127—134 135—166 135—141 141—142 143—162 162—166 167—172 167—168 169—170 171—172 xiv TABLE OF CONTENTS. Appendix to Table B. embraces those which do not come under any of the foregoing heads, whilst they contain in their introductory for- mula a form of λέγειν, and contains Heb. iii. 15 ; ch. xii. 5 Tabular τ εν οἵ Table B. Note on the same . Table C. embraces all those quotations which are introduced by a formula containing the verb εἰπεῖν, ‘‘ to say,” in one or other of its forms. This table may be divided into four parts, according to the form of εἰπεῖν that occurs : Table C. I. embracing those with φημί (which is used by the Attic writers as the present indicative) in the preface ; Table C. 11. embracing those with εἰπεῖν in the aorist active form, i.e., εἶπεν of the indicative, and εἰπών the participle ; Table C. III. those with the perfect active or passive of a verb, which is used in these parts, since εἰπεῖν wants them, viz., εἴρηκε of the perfect active, and εἴρηται or εἰρημένον of the perfect passwe; and Table C. IV. those with the aorist passive in the participle form of the same verb, viz., ῥηθέν. Table C. I. contains 1 Cor. vi. 16; Heb. viii. 5, p. 178 Table C. II. is divided into two parts, Table C. II. 1 and Table C. II. 2, according as the introductory formula has a general or a special bearing Table C. II. 1 ae John vii. 38; 42, Ῥ. 180; Acts xiii. 22; 2 Cor. vi 16, p. 181; Heb. i. 5, D: 822 ὉΠ’ ox, 30 ; James il. 11, p. 184 General Summary of Table C. I. 1 Table C. IL. 2 contains Matt. xix. 5, p. 188; ch. xxii. 24, p. 189 ; Mark vii. 10, p. 190; ch. xii. 26 ; 36, p- 192); John 1. 23° ch. χα 38, p. 199; ch: san 39, p. 194; Acts m1. 22, p. 196; ch. iv. 25, p. 197 ; ch. vii. “3, p. 198; chi vil. 26, 27> say: 199 ; ch. vii. 90 ; 37 ; 40, p. 200; Heb. xii. 21, p. 201s"; : Ξ mes ἃ General Summary of Table C. II. 2 ὁ Table C. ITI. is also subdivided into two parts, Table C. III. 1 and Table C. III. 2, the former having a gene- ral, and the latter a special bearing > . : Table C. III. 1 contains Luke iv. 12, p. 206; Acts xili. 34; Heb. i. 13, p. 207 ; ch. iv. 3, p. 208; ch. iv. 4, 5, p. 209; ch. x..15;"ch. xii. 5, p. 210 General Summary of Table C. III. 1. . PAGE 173—174 175 174, 176 177229 177179 180—205 180—184 185—187 188—201 202 —205 206—218 206—210 211—212 TABLE OF CONTENTS. XV Table C. III. 2 contains Luke u. 24, p. 213; Acts ii. 16; he ch. xiii. 40, p. 214; Rom. iv. 18, p. 215; ch. ix. 29; Heb. iv. 7, p. 216 . ; Ε : . 215- 916 General Summary of Table C. IIT. 2. : : 217—218 Table C. IV. is divided into two parts according as there is a general or special reference, viz. : 219—227 Table C. IV. 1 containing Matt. xxii. 31; ch. xxvii. 35, p. 219 . : : : . 219—220 General Summary of Table C. IV. ee : . 220—221 Table C. IV. 2 containing Matt. i. 22; ch. ii. 15, p. 222 ; ch. ii. 17 ; ii. 23, p. 223; ch. iv. 14; ch. viii. ΠΕΡ 2225, ch. xu. 175 eh. xin. 36.5 ch. xxi. 4, D220; ch. xxvul. ὃ: Rom, ix. 12, p-226 . . 222- 226 General Summary of Table C. IV. 2. : : 227 Tabular Summary of Table ὦ... Ξ : 228 Note on the same : : : : . 227, 229 Dissertation on the verb πληρόω : : ; 3 . 230—239 Table D. embraces all those quotations which are introduced by a formula containing some form or other of the verb πληροῦσθαι, ““ἴο be fulfilled.” Most of them, it will be found, have occurred already ; but it is desirable to group them together by themselves, as they serve an important purpose. And in doing so, they will be best considered by placing in one table all those prefaced by the aorist passive of the verb in the subjunctive, preceded by ἵνα or ὅπως, .6., by ἵνα vel ὅπως πληρωθῃ ; and by placing the rest in another table. The latter are discussed first, and form— 240—262 Table D. I. containing Matt. 11. 17, p. 240; ch. xiii. 14, Ῥ- 242; ch. xxvii. 9, p. 243; Mark xv. 28, p. 244; Acts i. 16, 20, p. 245; Rom. xiii. 8, p. 246; Gal. v. 14, p. 247 ; James ii. 23, p. 248 : : : . 240—248 General Summary of Table D. I. : : 249—251 Table D. 11. containing Matt. i. 22, p. 252; ch. ἯΙ. 1b; Ze, p. 200; ch: iv. 14; ch. viii. 17, p: 254; ch. xi. 17, p. 255; ch. xiii. 35; ch. xxi. 4, p. 256; ch. xxvii. 35, p. 257 ; John xii. 38 ; ch. xiii. 18, p. 258; ch. xv. 25, p. 209 ; ch. xix. 24; ch. xix. 36, p. 260 3 . 252—260 General Summary of Table Dil. : . 261—262 Tabular Summary of Table D. and notes fieredn 262 Table E. embraces all those quotations which are introduced by a formula not comprised under any of the preceding tables. It is divided into two parts, a general and a XV1 TABLE OF CONTENTS. special: Table E. 1 denoting the former, and showing that no particular book or writer is quoted from ; and Table E. 2 the latter, that some particular book or writer is ee from , : Table E. 1 ὙΠῸ τ Matt. ἮΝ 13, p- 263 ; ch. τ (18 264; ch. xxi. 16, p. 265; Acts xiii. 47, p. 266 ; Heb. Was Chi vile Liapaeor : : , : General Summary of Table E. 1 : Ξ Ἰ Table E. 2 contains Matt. xix. 4, p. 270; ch. xix. 17, p. 271; ch. xxil. 36; 99: p. 272°) Mark =. Ὁ; 7/5 enue 19, p. 273; ch. xii. 28; 31; Luke xviii. 20 ; Acts vii. 6, p. 274; ch. vu. 31, p. 275; Rom. ix. 27 ; Eph. vi. 2, p: 276; Heb. xi. 18; ch. xii. 20) p. 277; 2 ΒΕ τ 22, p. 278. 5 : : General Summary of Table EK. 2 Tabular Summary of Table E Note on the above Appendix Table F. embraces those quotations that have no introductory formula. It has a threefold division into Table F. I., containing the quotations which are wndoubt- edly taken from the Old Testament; Table F. I1., con- taining passages which are very likely quoted from it ; and Table F. Π1., containing those which may have been - taken, but in regard thereto it is doubtful : ἰ Appendix Table F. I. contains Matt. xxvii. 46, p. 283; Mark iv. 12; ch. xv. 34, p. 284; Luke vii. 10; Acts iv. 11; Rom. ix. 7, p. 285; Rom: x. 13; 1 Cory 26; 28 lp. ; ch. xv. 25, p. 286; ch. xv: 275 p) δὴ: Gal. iii. 6; 11 and 12; Eph. v. 31, p. 288; Heb. x. 37, 38, Ὁ. 289; ch. xiii. 6; 1 Pet. τὴ: 7, 8, p. 290); chi ili. 10O—12 ; Rev. i. 27, p. 291 . : ; Gener Al Summary of App. Table F. L : Appendix Table F. II. contains Matt. xvii. 16; Luke 1. 17, p. 295 ; ch. xxii. 46, p. 296; Rom. x. 185 ΟΝ" σε: 345 ch.. xi. 20; δὲ 2975 ΤΟΥ, 1. 16; ch. xv oor Cor. xiii. 1, p. 298; James ii. 23, I.p., p. 299; 1 Pet. i. 24, 25; ch. ii. 22; ch. 11. 24 L.p., 25£f.p., p. 300 ; ch. ii. 14, 15; ch. iv. 8, p. 301 : εὐ τὰ Summary of App. Table F. IL. : Appendix Table F. ILI. contains Rom. iii. 4 f.p. ; 1 Cor. x. 20, Ὁ. 304 ; 2 Cor. ix. 7; 2 Tim. ἢ. 19f.p. and Lp., Ῥ- 305; Heb. xi. 21; James vy. 20; 1 Pet. ii. 9, p. 306 ; 1 Pet. ii. 24 f.p., p. 307 : : : PAGE 263—282 263—267 268—259 270—278 278—281 281 281—282 283—307 283—291 292—293 294—301 302—303 304—307 TABLE OF CONTENTS. XVli PAGE Concluding Chapter : The introductory formulas found in the several writings of the New Testament, presented in one successive view, with remarks thereon : Matthew’s Gospel, pp. 308—310; Mark’s, pp. 310, 311; Luke’s, pp. 311, 312; John’s, pp. 312, 313; Acts of the Apostles, pp. 313—315 ; Paul’s Epistle to the Romans, pp. 315, 316; First to the Corinthians, pp. 316, 317 ; Second, pp. 317, 318; to the Galatians, p. 918 ; tothe Ephesians, p. 318 ; two to Timothy, _p. 319; to the Hebrews, pp. 319—322 ; James’s Epistle, p. 322; Peter’s first Epistle, p. 323; his second, p. 323 ; John’s Revelation, p. 323. 308—323 The quotations introduced by formulas which are some- times definite; sometimes indefinite ; and sometimes quite general; distributed among the several writers or writings ; Matthew, p. 324 ; Mark, pp. 324, 325 ; Luke, p. 325; John, pp. 325, 326 ; Acts of Apostles, p. 826; Paul in Ep. to Romans, pp. 326, 327 ; First to Corinthians, p. 327 ; Second, p. 327; to Galatians, p. 327; to Ephesians, p. 327 ; First to Timothy, p. 327; to Hebrews, pp. 327, 328; James’s Epistle, p. 328 ; Peter’s first Epistle, p. 328; his second, p. 328, 323—328 The writers or writings of the Old Testament definitely referred to: The Law, pp. 329, 330; the Psalms, pp. 330, 331; Proverbs, p. 331; the Elias section of 1 Kings, p. 331; Moses, pp. 331—333; David, pp. 333, 334; Hosea, p. 334; Isaiah, pp. 334—336; Jeremiah, p. 336; division into chapter and verse, pp. 336, 337. 328—337 The form of expression in the introductory formula : Does it show any connection between the quotation and the quoted passage in regard to its agreement with, or variation from, the same? pp. 3837—339 ; the diver- sity of formula arising, not from caprice on the part of the writers, but for good reasons, shown by examples, pp. 339—341 ; the attainments of those addressed, or their acquaintance with the Old Testament, influenced the writers, pp. 341, 342; the purpose they had in view led them to prefer one formula to another, pp. 342, 343 337—344 Note referred to at pages 154, 155. 345—347 Index I. Passages of the New Testament with introductory formulas, and others, which are fully discussed. 349—351 Index II. Passages of Scripture quoted or referred to. 352—358 b ὅτων KEY ΤῸ THE SIGNS AND ABBREVIATIONS OF WRITING IN THE VARIOUS READINGS. The capital letters placed after a reading, as in p. 20, μωυσ͵, c. BDEFGK ; sometimes before, as in p. 20, A ex πίστεως, denote the Uncial Manuscripts in which it is found : thus, A marks the Codex Alexandrinus in the British Museum, which seems to have been written after the middle of the νὴ Cent., and, with a few exceptions, contains both Testaments. B marks the Codex Vaticanus, which also contains, with some excep- tions, the whole Bible, and was written about the middle of the IV™ Cent. C marks the Oodex Ephraemi Syri rescriptus, a palimpsest MS. in the Imperial Library at Paris, containing portions of the Old Testament in the Sept. Version, and fragments of every part of the New, and written before the middle of the V" Cent. D marks Codex Bezae Cantabrigiensis, written about the middle of the VI" Cent., and containing, with some mutilations, the Gospels and Acts in Greek and Latin ; and so on with the others. The cursive Manuscripts are denoted by numeral figures; thus (as at foot of p. 25), 56, 58. For an account of both kinds of MSS., recourse must be had to works on Biblical Criticism and the Prolegomena to critical editions of the New Testament. The Ancient Versions are denoted by abbreviations ; thus, aeth (see p. 28) stands for aethiopica, i.e., the Ethiopic Version, supposed by some to have been written in the IV Cent., by others not before toe or VII, aeth?? (see p. 97) denotes the edition by T. P. Platt in 1826, 1830, for the Brit. and For. Bible Society. aeth’® (see p. 97) denotes the edition published at Rome in 1548, and repeated in the London Polyglott. arr (see p. 196) stands for arabice, i.e., the Arabic Versions, of which ΧΧ KEY TO THE SIGNS AND ABBREVIATIONS, ETC. one was made from the Greek, about the IV" Cent., another from the Syriac, a third from the Coptic, and a fourth from the Latin, in the VIII™ Cent. ar® (see p. 46) denotes the Arab. Ed. published by Erpenius at Leyden in 1616. arP° or ar? (see p. 46) the Arab. Version found in the Polyglotts. ar™ or ar" (see p. 51) the Ed. of the Gospels in Arabic published at Rome in 1590. -arv@t Arabica Versio in Vaticano Codice. arm (see p. 26) stands for armenica, i.e., the Armenian Version made before the middle of the V™ Cent. arm*€” (see p. 288) the edition at Venice in 1805. basm (see p. 268) stands for basmurica, 7.e., the Bashmuric Version used in the east of the Delta of the Nile, or, as others think, in the Oasis of Ammon. cop (see p. 26) for coptica, i.e., the Coptic or Memphitic Version of Lower Egypt, thought to be of the III" Cent. cop” or cop™! (see p. 79) denotes the Coptic Edition by Wilkins in 1716. cop or cops” (see p. 256) the Coptic Gospels by Schwartze, in 1846. georg for georgica, i.e., the Georgian Version, made in the VI™ Cent. goth for gothica, i.e., the Gothic Version, made by Ulphilas about the middle of the [V™ Cent. perss for persicae, i.e., the Persian Versions. per? (see p. 53) for persica in polyglottis, 7.e., Walton’s. per” (see p. 213) for Persica ἃ Wheloc, ἐ.6., the Version begun by Wheelocke of Cambridge from a MS. apparently of the XIV™ Cent., and finished after his death from his text, and Latin Version, in 1657. sah (see p. 23) for sahidica, 1.6., the Sahidic or Thebaic Version of Upper Egypt, made apparently in the V™ or VI™ Cent. sax (see p. 22) for saxonica, i.e., the Anglo-Saxon Version, made about the VIII™ Cent. sl (see p. 46) for slavonica, i.e., the Slavonic Version of the [X™ Cent. syr (see p. 51) for syriaca, i.e., the Peschito Version, made in the II™4 Cent. syr? (see p. 28) for Syriaca ἃ Polycarpo, i.e., another Syr. Version, made in the beginning of the VI‘ Cent., for Philoxenus, Bishop of the Monophysites (hence sometimes called the Philoxenian), by Polycarp, a rural bishop. syr™* (see p. 26), i.e., utraque denotes both of these. syr? ™5 (see p. 50) or syr? ὃ store ob denotes syr? revised by Thomas of Harkel, whose various readings are marked in the margin, or with an asterisk or obelus. KEY TO THE SIGNS AND ABBREVIATIONS, ETC. XXi syr™ brs (see Ὁ. 51) or syre", for syriaca hierosolymitana, ὑ.6., the Jeru- salem Syriac made in the XI Cent. syr™ (see p. 22) for syriaca curetoniana, 7.e., Cureton’s edition of the Syriac Gospels, said by him to be a very early version, the MS. belonging to the V™ Cent. There are two Latin Versions, the one called itala (it., see p. 45), the other vulgata (vg., see p. 20). it (see p. 45) for itala, i.e., the Latin interpretation, as in use in the first centuries of our era, of which there are many MSS., designated here by small letters (see Ὁ ci k in p. 26). a denotes the Codex Vercellensis, written as it seems by Eusebius the Martyr in the [V™ Cent. : b denotes the Codex Veronensis of the [V™ or V™ Cent. c the Codex Colbertinus of about the XI" Cent. ; and so of the others. vg (see p. 20) for vulgata, i.e., the version commonly called the Vulgate, made by Jerome at the request of Pope Damasus 383 et seqq. vg" (see p. 275) or vg™s (see p. 57) denotes this version in manuscript. vg"*' for vulgata sixtina, 1.6., the edition of it published by authority of Pope Sixtus V" in 1590. γρ (see p. 37) for vulgata edita, i.e., the edition by Pope Clement VIII. in 1592, to take the place of that by his predecessor, which, though set forth as the standard of all future reprints, and by which all copies, if contrary thereto, whether in manuscript or printed, were to be corrected, was found so faulty that this new edition, which of course differs from it in many places, had to be published. Two or more letters are used to denote the MSS. of the Vulgate ; thus, am (see p. 21) for antiatinus, i.e., the MS. formerly in the Cistercian Monastery at Amiatino in Tuscany, now in the Laurentian Library at Florence, written about a.p. 541. fu (see p. 37) for codex fuldensis of about the same age, in the Abbey of Fulda in Hesse Cassel. tol (see p. 37) for codex toletanus, at Toledo, of both Testaments, and in Gothic letters ; and so on for the rest. An account of these versions and manuscripts must also be looked for in works on Biblical Criticism and in the Prolegomena to critical editions of the New Testament. ~The Keclesiastical Writers are also denoted by abbreviations ; thus, Or (see p. 26) for Origen ; Chr (see p. 29) for Chrysostom ; Thdrt (see p. 32) for Theodoret, and so on. Such abbreviations will be learned from the Prolegomena as above, and one acquainted with Church History can easily see what they stand for. or (see p. 20) stands for the Elzevir Edition of 1624, as also for that of Sei KEY TO THE SIGNS AND ABBREVIATIONS, ETC. Robert Stephan of 1550. When these differ, στ denotes the latter, and στὸ the former. Besides, στ includes Gb et Sz, when Gb et Sz do not differ from the Elzev.; when it is στ (= Gb Sz), as at p. 20, it means that Gb Sz defend the same reading as Tischendorf, unless it be otherwise mentioned. Bch stands for Birch, who collated the Codex Vaticanus at the close of last cent. Btl stands for Bentley, who proposed to publish a critical edition of the New Testament, for which he collected various readings. Gb (see p. 64) stands for, in the Gospels, Griesbach’s third edition by D. Schulz in 1827 ; in the other books, Griesbach’s second edition in 1806. Gb Sz (see p. 46) stands for the above edition of Griesbach by Schulz. Gb° (see p. 289) denotes an omission that seemed probable to Gries- bach. Gb°? (see p. 224) an omission that seemed most probable to him. Gb! (see p. 37) denotes a reading commended by Griesbach, Gb" (see p. 56) a reading especially commended by him. Gb t (see p. 159) denotes what is received into the text by Griesbach with some doubt. Ln (see p. 46) denotes Lachmann’s larger editions in 1842 and 1850 ; and Ln™® (see p. 41) his smaller stereotype edition. Where it is Ln [εν τη v. τ.] (see p. 26) denotes something included by Lachmann in brackets. When no mention is made of Lachmann, he agrees with Tischendorf. Mtth (see p. 21) denotes Matthaei’s edition in Greek and Latin, in twelve volumes, with various readings from MSS. chiefly at Moscow, pub- lished in 1782—1785. Seriv. (see p. 21) denotes a collation of about 20 Gr. MSS. of the Gospels made by F. H. Scrivener. Sz (see p. 159) denotes the edition of Scholz in 1830 and 1836. 49 (see p. 24) denotes Tischendorf’s edition of 1849. al, .6. alii ; al m (see p. 21) or al mu (see p. 45), i.e. alii multi; al pm (see p. 294), i.e. alii permulti ; al pl (see p. 20), 1.6. alii plurimi; al pler (see p. 37), i.e. alii plerique ; al longe pl (see p. 28), or al longe pler, i.e. alii longe plurimi or alii longe plerique; al sat mu i.e. alii satis multi. aliq (see p. 112), i.e. aliquot or aliquoties. bis (see p. 193) denotes twice ; sometimes numeral figures so signify, as Or? , which see below. c (see p. 20), i.e. cum sive auctoritate. Thus Gb° c A means that Griesbach thinks it should be left out according to the authority of Codex A. KEY TO THE SIGNS AND ABBREVIATIONS, ETC. XxX et. (cum puncto) stands for etiam. add ὁ.6. addo, addit, addunt. dis i.e. diserte, as Or 4*i.e. Origen expressly testifies. dist 7.e. distinguit, distinguunt. ed edd i.e. codex, codices. ed edd i.e. editio editiones. gr 1.6. greeci. lat i.e. latini. leg vel similiter i.e. legitur. mg i.e. in margine ; mg eccl i,e. margo cum notis ecclesiasticis. min i.e. edd minusculi or cursive manuscripts. om %.e. omitto, omittit, omittunt. omn %.e. omnes. pauc 1.6. pauci. pp stands for either patres or loci paralleli. pr or prim i.e. primum. prem 1.6. preemittunt. rell ἡ.6. reliqui. sec i.e. secundum ; ter i.e. tertium. transp 1.6. transponunt. unc 2.e. cdd unciales, or Manuscripts in capital letters. var 1.6. variant. vdtr 1.6. videtur. vv 7.6. versiones ; vv m (see p. 32), i-e. versiones multae ; vv pl te. versiones plurimz ; vv omn (see p. 303), i.e. versiones omnes. 1 2 8 ete: (without a point) are cardinal numbers, as p. 26 al3, i.e. alii tres, or three others ; al plus® (see p. 27), i.e. more than thirty others. When it is such as Or, it means twice (bis). On the other hand, + 2:3. ete. (with a point) are ordinal numbers. ™ (see p. 26), ** (see p. 26), *** (see p. 38), denote the first, second, third hand ; *»* (see p. 79) denotes a hand which has supplied lost por- tions. = (see p. 20), i.e. excepto, exceptis. > ὶ { ‘ . ab a j . i \ ᾿ . 4 : ἐ - ' Ξ ' . ‘ ‘ ς ‘ » Ϊ ‘ . s a] i . . ‘ f ‘ INTRODUCTORY CHAPTER. Or the eight writers of the New Testament, Jude is the only one who makes no quotation from the Old Testament, while Paul does not quote in his epistles to the Philippians, Colos- sians, I. and II. Thessalonians, Titus, and Philemon, nor does John in his three epistles. There thus remain, out of the twenty-seven writings in all in the New Testament, seventeen in which quotations from the Old Testament are found. The following table* shows the number of quotations that each writer has made, as also his writing in which they occur :— No. of Quot. No. of Quot. Matthew in his Gospel has made . 41 | Paulin hisEp.to Rom.has made . 56 Mark 3 ia a PAL a Pe Corsa. Ὁ }9 Luke * τ 22 33 = Cor: ΤΠ, aE!) John a τι 16 = 5 Gal. τ ἔπι Π1) Luke in Acts of Apostles ,, 5) AY 5 εξ Eph. τ oat: James in his Epistle " a6 is 4 ΤΠ ταν μην ἢ) Peter Ἔ ἘΣ ἌΓΕΙ a 7 Mims hn el! Ἢ . Il. 3 Bx ral: - = Heb. oH 5 SE John in the Revelation _,, Bt all sss 284 There are thus seen to have been made from the Old Testa- ment two hundred and eighty-four quotations in all, as found in these seventeen writings of the New. The following tables+ will show the books of the Old Testa- ment severally quoted in these respective writings; as also the number of quotations taken from each of them :— Of the forty-one in Matthew’s Gospel, there are taken from— Book of O. T. No. of Quot. | Book of O. T. No. of Quot. | Book of Ο. T. No. of Quot. Genesis - . & 2| Judges . . 5 ou Hosea 2 Exodus : - £ 2} Psalms . 3 Her Micah . 1 Leviticus a Isaiah . : . 9 8) Zechariah 3 Deuteronomy . 8 6|Jeremiah . a Δ Malachi . 1 * Made up from Index II. at end of “ The Old Testament in the New.” + Made up from Indexes I. and II. at end of “The Old Testament in the New.’ 2s 1 2 INTRODUCTORY CHAPTER. The quotations in Matthew’s Gospel have been taken from twelve Old Testament writings. The same passage is some- times quoted more than once. Thus, Lev. xix. 18, in ch. xix. 19, l.p.; and again in ch. xxii. 39. Also Hosea vi. 6, in ch. ix. 13; and again in ch. xii. 7. See also Exod. xx. 12, or Deut. v. 16, in chs. xv. 4, ἔρ., and xix. 19, fp. From these last it may be seen also that the quotation may be regarded as taken from one or another passage; and thus, while there are two taken certainly from Exodus alone, viz., Exod. xxi. 17, in ch. xv. 4, lp., and Exod. iii. 6, in ch. xxii. 32, there are other two which may have been taken either from Exodus or from Deuteronomy, viz., that given above, and Exod. xx. 13—16, or Deut. v. 17—20, in ch. xix. 18. This will account for the double numbers in the above table, from which it appears that there are thirty-five quotations from several books, three that are repeated, and four that may have been taken from one or another book. Of the twenty-one in Mark’s Gospel, there are taken from— Book of O. T. No. of Quot. | Book of O. T. No of Quot.| Book of O. T. No. of Quot. Genesis ὃ . 8. 2) Deuteronomy . 4 22) Jeremiah Ξ | Exodus 2 ΠΑ ΟΞ ΕΒ ΤΗΝ ς : 3 Zechariah 3 1 Leviticus : Ac ral Isaiah . i ay Malachi : ἘΠ} In Mark’s Gospel the quotations are from nine Old Testa- ment writings, omitting Judges, Hosea, and Micah in Matthew’s list. The same passage is quoted here also more than once ; as Exod. xx. 12, or Deut. v. 16, in ch. vii. 10, fip., and ch. x. 19, lp. This also shows that the same quotation may be referred to one or other original passage, exemplified likewise in ch. x. 6, from Gen. 1. 27, or Gen. v. 2; and ch. x. 19,fip., from Exod. xx. 18- 17, or Deut. ν. 17—21. There are eighteen quotations from separate books, one repeated, and three taken from one book or another. Of the twenty-two in Luke’s Gospel, there are taken from— Book of O. T. No. of Quot. | Book of O. T. No of Quot. | Book of O. T. No. of Quot. τ ΤῊ Exodus Σ 5 6 Leelee 4 : ἈΝ ἐν Jeremiah - Leviticus i Pe. Isaiah ἢ * Ae Malachi : we Deuteronomy Se heen In Luke’s Gospel, seven Old Testament writings are quoted from; Genesis and Zechariah in Mark’s list being left out. And while twenty quotations are made from separate books, there are (wo that may be viewed as taken from one or another ; 4) INTRODUCTORY CHAPTER. 5] viz., ch. xviii. 20, f.p., from Exod. xx. 19-. 10. or Deut. v. 17— 20, and ch. xviii. 20, l.p., from Exod. xx. 12, or Deut. v. 16; as was the case before. Of the sixteen in John’s Gospel, there are taken from— Book of Ο. T. No. of Quot. | Book of O. T. No. of Quot. | Book of O. T. No. of Quot. Exodus . ᾿ a tel Psalms . : . 10 5)|Zechariah . oye Deuteronomy el Isaiah . : oi In this Gospel, five Old Testament writings only are quoted from; Leviticus, Jeremiah, and Malachi, found in Luke’s list, being omitted, and Zechariah being added, which occurs in Matthew’s and Mark’s. Here also, as in the others, there are quotations referable to one or more places, as ch. xv. 25, to one or other of four Psalms, and ch. xix. 36, to Exod. xii. 46, or Ps. xxxiv. 21. There are thus twelve quotations from sepa- rate books, and two as just noted, while two more in this Gos- pel, viz., ch. vil. 38 and 42, are not referable to any particular TERE. sy Of the twenty-nine in the Acts of the Apostles, there are taken from— Book of Ο. T. No. of Quot. | Book of O. T. No. of Quot. | Book of O. T. No. of Quot Genesis . ‘ So 1 Samuel : xeyil Joel Ξ 2 Sa Exodus . : Br τ Psalms . ᾿ SO) ΓΑΤΠΟΗΣ - Ξ Ἔν Deuteronomy a dl Isaiah. : pe 5 Habakkuk . 3. ill Nine Old Testament writings are quoted in this book; four of which, viz., 1 Samuel, Joel, Amos, and Habakkuk, have not occurred before. One quotation, viz., ch. xii. 22, may be re- ferred to either 1 Sam. xiii. 14, or Ps. Ixxxix. 21; and three places in the Old Testament are repeated ; viz., Exod. ii. 14, in eh. vu. 27, 28, and 35; Deut. xvi. 15, in ch. 11. 22, and ch. vii. o7; and Ps. xvi. 10, in ch. ii. 27, and ch. xiii. 35. The remain- ing twenty-two have each its own place in the Old. Of the six in James’s Epis'‘le, there are taken from— Book of . T. No, of Quot. | Book of Ο. Τὶ No. of Quot. , Book of O. T. N>. of Quo*. Genesis . Γ Po te Leviticus : Aer gl Proverbs 2 Exodus . - τ Deuteronomy ned One passage, viz., ch. 11. 11, may be referred to either Exod. xx. 13, 14, or Deut. v. 17, 18; and another, viz., ch. iv. 5, is doubtful as a quotation, some regarding it as such, and others refusing to so consider it. The remaining four are taken from Genesis, Leviticus, and Proverbs. In his short practical epistle James quotes from few books of the Old Testament. 4 INTRODUCTORY CHAPTER. Of the eleven in Peter’s First Epistle, there are taken from— Book of O. T. No. of Quot. | Book of O. T. No. of Quot. | Book of O. T. No. of Quot. Exodus. Ξ eel Psalms . ‘ une, Isaiah > «6 Leviticus , ἘΝῚ Proverbs : ere Peter has here quoted from jive Old Testament writings, known to us already. In his Second Epistle, Peter has made one quotation, and that from Proverbs. And John, in the Revelation, has one from Psalms. We proceed now to tabulate the quotations found in Paul’s Epistles. And of the fifty-six in his Epistle to the Romans, there are taken from— Book of O. T. No. of Quot. | Book of O. T. No. of Quot. | Book of O. T. No. of Quot. Genesis . 6 Psalms . : 5 le! Hosea 2 Exodus . 8 2) Proverbs ; ipa | Joel ie Leviticus 2 | Ecclesiastes . it Habakkuk 1 Deuteronomy 6 Isaiah. : 16 14| Malachi . 1 1 Kings 2 Ἵ Here are quotations from no fewer than thirteen Old Testa- ment writings, 1 Kings and Ecclesiastes being new ones, and, indeed, only found quoted here. Like the other writers, he has quoted the same passage more than once; a thing which they could not be hindered from doing whenever it suited their purpose. Thus, Exod. xx. 17, or Deut. v. 21, is found in ch. vii. 7, and again in ch. xiii. 9, m.p.; Isaiah xxviii. 16 is quoted in ch. ix. 33, Lp. and again in ch. x. 11. And the quoted passage may be referred to one or other place of the original, as (besides the above) ch. x1. 8, to Deut. xxix. 3, or Isaiah xxix. 10. It is seen also that a quotation may be made up of, or taken from, seve- ral passages of the Old Testament; e.g., ch. 1x. 33 is made up from two places—Isaiah viii. 14, and xxviii. 16; and a noted example is ch. iii. 1O—18, taken from seven different places, and three separate writings. On the whole, then, there are two quotations repeated ; three places that may be referred to more than one passage of the Old Testament, and jifty-one that can be given each to its own place alone. Of the nineteen in his First Epistle to the Corinthians, there are taken from— Book of O. T. No. of Quot. | Book of O. T. No. of Quot. | Book of O. T. No. of Quot. Genesis . : he] Job : : 1 Jeremiah abel: Exodus . Ὁ oa Psalms . : es Hosea . : ἢ τὴ! Deuteronomy eee Isaiah. 3 5 © INTRODUCTORY CHAPTER. ὃ Here are quotations from eight Old Testament writings, a new one being Job, which is quoted in the New Testament only here. Psalm xxiv. 1, is quoted in two passages of this epistle, if the reading of ¢ in ch. x. 28, l-p., be adopted. Of the nine in his Second Epistle to the Corinthians, there are taken from— Book of O. T. No. of Quot. | Book of Ὁ. Τὶ No. of Quot. | Book of Ο. Τὶ No. of Quot. 1 Exodus . 3 2 Samuel ϑ ἐν ἘΔ! Isaiah . A A Ly” Leviticus j eel! Psalms . ἑ Be Ezekiel . 2 ne gl! Deuteronomy can Proverbs ‘ pol Here eight writings of the Old Testament are quoted from, or rather seven, since one passage, viz., ch. vi. 16, may be viewed as taken from Leviticus by some, from Ezekiel by others. If from the latter, that book is found quoted only here; but the passage may more readily be referred to Leviticus, and then, 2 Samuel is the only new book quoted here, and only once elsewhere in the New Testament; viz., at Heb. 1. 5, Lp. Of the ten in his Epistle to the Galatians, there are taken from— Book of O, T. No. of Quot. | Book of O. T. No. of Quot. ) Book of O. T. No. of Quot. Genesis . : . 5 ὃ Deuteronomy = 2 Habakkuk. sail! Leviticus : ὁ τ Isaiah. . eel Here five Old Testament writings are quoted from, which we have had already ; and one quotation, viz., in ch. 111. 8, may be referred to either Gen. xu. 3, or Gen. xvii. 18. Of the four in his Epistle to the Ephesians, there are taken from— Book of O. T. No. of Quot. | Book of O. T. No. of Quot. | Book of O. T, No. of Quot. Genesis . : at ont Deuteronomy 5 oul Psalms . . roel Exodus . : fa val Here the number of Old Testament writings is diminished to three, though apparently there are fowr, since one passage—VizZ., ch. vi. 2, 3—is taken either from Exod. xx. 12, or Deut. v. 16; and there is another passage which is doubtful as a quotation. Of the two in his First Epistle to Timothy, one—viz., ch. v. 18, fp.—is taken from Deut. xxv. 4, and it is uncertain whether the other—viz., ch. v. 18, lp.—is a quotation from the Old Testament. In his Second Epistle to Timothy there is only one quotation, viz., ch. ii. 19, from Numbers xvi. 5. 6 INTRODUCTORY CHAPTER. Of the thirty-five in his Epistle to the Hebrews, there are taken from— Book of O. Τὶ No. of Quot. | Book of O. T. No. of Quot. Book of O. T. No. of Hi Genesis . : oe 2 Samuel i Jeremiah A Exodus . : eee: Psalms . ὃ . 13 12| Habakkuk . Bate Deuteronomy - 8. Τ| Proverbs : Gal Haggai . : ἘΠῚ Joshua . al Isaiah . = a2 Here eleven Old Testament writings are quoted, if ch, xiii. 5 was taken from Joshua i. 5, rather than from Deut. xxxi. 6, 8. One other passage also is referable to more than one place in the Old, viz., ch. x. 30, to either Deut. xxxii, 35, 36, Geis exxxy. 14. And contrariwise, there are several passages in the Old quoted more than once; thus, Ps. ii. 7 is found in ch. 1. 5, f.p., and again inch. v.5; Ps. xev. 7—11, found in ch. in. 7— 11, is again partly quoted—viz., vs. 7, 8—in ch. 111. 15, and in ch. iv. 7, and ver. 11 in ch. iv. 3; and Ps. ex. 4 is found both in ch. v. 6, and in ch. vii. 17, 21; also Jer. xxxi. 31—34, found in ch. vill. 8—12, is partly repeated in ch. x. 16,17. Thus, then, there are two passages which may be referred ‘to one or other place in the Old Testament ; and four places of the latter are repeated among ten passages in the New, the remaining twenty-three being taken each from its own place. Haggai is the only new writing quoted from, and it is only found here. Now, the sum of all these numbers given in the above tables, amounting to 286, does not truly represent the number of quoted passages in the Old Testament. It has been seen already, not only that the swme passage occurs more than once in a writing, but also that a quotation is sometimes referable to one or another place in the Old Testament; and if all are included, a larger number than the real is got. Sometimes, also, a quotation is made up from several passages of the Old. To all this it has now to be added that many places of the Old Testament are quoted in several of the writings of the New, whereby the number of quoted passages must be much diminished. This will clearly appear from the remarks appended to the following tables, in which, (after giving a table containing a list of the writings of the Old Testament, which are quoted, with the number of quoted passages in each,) every quoted writing of the Old Testament will have INTRODUCTORY CHAPTER. 7 the several writings of the New in which quotations from it are found, with the number thereof. But it must first be noted that all the thirty-nine writings of the Old Testament are not quoted from. This will indeed have been already observed. It cannot but. have been noticed that the same writing is quoted from in several of the New Testament books, and, as this is done to not a few of them, it will have been concluded that several are omitted. This of course arises from the circumstance that it did not please the writers of the New Testament to extract from these omitted books. Had it answered their purpose, or had they deemed it needful, they would certainly have made quotations from them —from such others at least as would have served their ends. Yet, from this omission, no argument can be drawn to bear against such books. They are books of the Old Testament, though not quoted in the New. To deny that they belong to | the Old, because not quoted from in the New, would be as | absurd as to deny that those ten writings of the New, which | contain no quotation from the Old, form part of it. ; Of the books of the Old Testament there are found not quoted from the following, viz.:—Ruth, 2 Kings, 1 Chronicles, 2 Chronicles, Ezra, Nehemiah, Esther, Song of Solomon, Lamen- tations, Daniel, Obadiah, Jonah, Nahum, and Zephaniah, jourteen in all, or fully a third of the number of writings. Of the remaining twenty-five writings that are quoted from, there are found the following number of passages for each:— No. of Quot. | No. of Quot. Genesis has furnished . . 19 17 | Ecclesiastes has furnished a Exodus ᾿Ξ ς . 24 21 | Isaiah » ὃ . 50 49 Leviticus 9 5 | Jeremiah as 2 τ Numbers Fe 1 Ezekiel x 1 Deuteronomy ,, 26 23 | Hosea 2B 5 Joshua τ» 1 Joel ~ 2 Judges i 1 Amos = 2 1 Samuel Ἢ 1 Micah 5" 1 2 Samuel = 1 | Habakkuk δ 9 1 Kings ᾿: 2 Haggai τ 1 Job 2 1 Zechariah S 4 Psalms ¥ 59 54 | Malachi 5 3 Proverbs - 6 225 The above seems to give two hundred und twenty-five as the number of passages in the Old Testament quoted in the New; ὃ INTRODUCTORY CHAPTER. yet the number is not so great, inasmuch as there are nota few quotations which, as has already appeared, can be referred to one or another place of the Old, and, of course, if considered to have been taken from one writing, the number of quoted passages in the other will have to be diminished. The above quoted passages are distributed among the writings of the New Testament as follows :— Of the nineteen taken from Genesis, there are found in— Book of N, T. No. of Quot. | Book of N. T. No. of Quot. | Book of N. T. No. of Quot. Matthew : aN? Romans : a | | Ephesians Sel Mark . tof 1 Corinthians 2 Hebrews ; ae Acts of Apostles Ms Galatians A A. | James . : eal The quotations from Genesis thus appear in nine writings of the New Testament ; and there are six passages quoted in more than one writing ; thus, Gen. 1. 27, appears in Matt. xix. 4, and Mark x. 6; Gen. τ. 24, in Matt. xix. 5, Mark x. 7, 8, 1 Cor. vi. 16, and Eph. v. 31; and so of the others. Also there are two places in Genesis, one or other of which may have been quoted; 7.e., Matt. xix. 4, and Mark x. 6, may have been taken either fon Gen. i. 27, or from Gen. v. 2; Gal. in. 8, either from ch. xii. 3, or from ae xvill. 18; and thus seventeen passages of Genesis have certainly been quoted. Of the twenty-four from Exodus, there are found in— Book of N. T. No. of pees | Book of N. T. No. of Quot. | Book of N. T. No. of Quot. Matthew : : | Acts of Apostles . 6 | Ephesians 1 Mark . ‘ : i Romans : . 4 | Hebrews 3 Luke. ᾿ ἘΠῸ 1 Corinthians 7 il | James 1 John . : soe 2 Corinthians 1 | Peter = a The quotations from Exodus thus appear in twelve writings of the New Testament, eight of which are the same as those which contain quotations from Genesis, which gives to the Galatians, whilst Exodus gives to Luke, John, 2 Corinthians, and 1 Peter besides. Also there are five passages quoted in more than one writing of the New; thus ch. i. 6 is found in Matt. xxii. 32, and in Mark xii. 26; ch. xx. 12, in Matt. xv. 4 f.p.; xix. 19, f'p.; Mark vii. 10, f. p.; x. 19,1. p.; Luke saya l.p.; and Eph. vi. 2,3; and so of the others. It will be also kept in mind that there are several quotations referable to Exodus or to some other writing; thus Matt. xv. 4, fi p., to either Exod. xx. 12, or Deut. v.16; πα so of others. There are INTRODUCTORY CHAPTER. 9 twenty-one passages at least of Exodus that are quoted among the writings of the New Testament, and probably one or two more. Of the five taken from Leviticus, there are found in— Book of N. T. No. of Quot. ; Book of N. T. No. of Quot. | Book of N. T. No. of Quot. cael Matthew : μα! Romans. F ΕἼ James - Mark . : ὁ εἰ 2 Corinthians rea 1 Peter . A eel! Luke . 3 ae Galatians ᾿ ἌΡ Here the quotations appear in eight books of the New, which have been met with already. One passage is found quoted in no fewer than seven places—i.e., ch. xix. 18—twice in Matthew, and once in Mark, Luke, Romans, Galatians, and James; and another passage is quoted twice. The quotation from Numbers is found in 2 Timothy, and is the only quotation occurring in the epistle. Of the twenty-six taken from Deuteronomy, there are found in— Book of N. T. No. of Quot. | Book of N, T. No. of Quot. Book of N. T. No. of Gare Matthew : 2S Romans. 7 Ephesians : Mark 4 1 Corinthians 2 1 Timothy . 5 al Luke . : ama 2 Corinthians 1 | Hebrews : a: John. : Ξ al Galatians 2 James . : Ba! Acts of the Apostles 2 The quotations from Deuteronomy appear in no fewer than thirteen writings of the New Testament, a greater number than that of writings containing them from any other book. Of the twenty-six, sixteen are quoted only once, the remaining ten more than once; ¢.g., seven, twice; two, thrice; and one, five times. Not only is the same passage quoted over again in another writing (as was said just now)—thus, ch, xix. 15 in Matt. xviii. 16, John viii. 17, and 2 Cor. xiii. 1—but the same passage is found repeated in the same writing; thus, ch. v. 16 occurs in Matt. xv. 4, f.p., and again in xix.19,fp. Also, whilst eighteen of the twenty-six are certainly quoted, the remaining eight may have been quoted, or the quotations may have been taken from another writing of the Old; thus, Deut. v. 16 may have been quoted in Matt. xv. 4, f. p.; xix. 19, f. p.; Mark x. 19, 1. p.; Luke xviii. 20, 1. p.; and Eph. vi. 2,3; or these quotations may have been taken from Exod. xx. 12, where the same ex- pression occurs. Indeed, Deut. v. 16—21, and Exod. xx. 12— 10 INTRODUCTORY CHAPTER. 17, so agree, that the quotations, eleven in number, can be re- ferred to either. For the others, Deuteronomy competes with Joshua, Psalms, and Isaiah: ὁ.6., the quotations are referable to these writings as well as to Deuteronomy. The quotation from Joshua i. 5, the only one from that book, is found in Heb. xiii. 5, unless it be referred to Deut. xxxi. 6, 8, in which case there will be none from Joshua. The one from Judges—viz., ch. xiii, 5—1is found in Matt. 11. 23, a passage which, from the introductory clause, must be re- ferred to more than one writing of the Old Testament. The one from 1 Samuel—viz., ch. xiii. 14—is found in Acts xl, 22; but that is a compound quotation, so to speak, and other places of the Old Testament are needed to complete it, such as Psalm Ixxxix. 21, 1 Sam. xvi. 11—13, ete: The one from 2 Samuel—viz., ch. vii. (8) 14—1is found in two places of the New Testament; viz., 2 Cor. vi. 18, and Heb. 1. 5, !.p. The two from 1 Kings—viz., ch. xix. 14 and 18—are both found in Romans, ch. xi. 8 and 4. The one from Job—viz., ch. v. 13—occurs in 1 Cor. iii. 19. Beginning with Joshua, and ending with Job, it is seen that not more than seven quoted passages occur, as given above, and here are found seven of the omitted books—. e., of the books from which no quotations are made—as noted on a previous page. But now return books from which numerous quotations are taken, as the Psalms and Isaiah ; whilst there are others that furnish only a few, a thing not to be wondered at in the case of some of them, as the writings are short; e.g., the eight out of the twelve minor prophets which furnish quotations, And here, again, we have seven omitted books; for, besides these Jour, there are Solomon’s Song, Lamentations, and Daniel. Of the fifty-nine taken from the Book of Psalms, there are found in— Book of N. Τὶ No. of Quot. | Book of N. T. No. of Quot, | Book of N. Τὶ No, of Quot. Matthew : ἘΠ Acts of Apostles . 9 Ephesians. gail Mark . : cate Romans : . 14 Hebrews Ξ Ay ΤῊ] Luke : oyna de 1 Corinthians woud | 1 Peter : eee John. : . 7 10| 2 Corinthians . 2 | Revelation 1 The Book of Psalms is thus quoted in twelve of the New Testament writings, and more frequently in Hebrews than is INTRODUCTORY CHAPTER. 11 any other Old Testament book. It is also frequently quoted in Romans, which, however, has a greater number of quotations from Isaiah than from any other. Here, again, as with others of the writings, passages are quoted more than once, and that not only in the swme but in different books. Thus Psalm 11. 7 oceurs in Acts xiii. 33, Heb. i. 5, f. p., and Heb. v. 5. Of such, there are eight that are twice quoted, whether in the same or in different writings; two, thrice; and one, sia times. Also there is one quotation—viz., John xv. 25—referable to one or other of four places in the Psalms, thus leaving forty-four places in the Psalms quoted once. Of- these, two may be quoted, or the quotations may have been taken from other writings ; viz., John xix. 36, from Psalm xxxiv. 21, or Exod. xii. 46; Heb. x. 30, 1. p., from Psalm exxxv. 14, or Deut. xxxii. 36. And thus there remain /ifty-four places of the Psalms quoted from in the New Testament. Of the six taken from Proverbs, there are found in— Book of N. T. No. of Quot. | Book of N. Τὶ No. of Quot. | Book of N. T. No. of Quot. Romans : ΠῚ Hebrews = atoll 1 Peter . engl 2 Corinthians ay James . ‘ se 2 Peter . Ἢ ap, il Six writings of the New Testament, then, have quotations from Proverbs. The only one in 2 Peter is taken from it, and James takes two out of his six from it. The one from Ecclesiastes—viz., ch. vii. 20—is found in Romans iii. 10. Of the fifty taken from Isaiah, there are found in— Book of N, T. No. of Ὁποῦ. | Book of N. T. No. of Quot. | Book of N. T. No, of Quot. Matthew : Ἷ ὃ Acts of Apostles . 5 Galatians : el Wile es : ΕἾ Ὁ Romans ὲ 5 ys Hebrews eee Το... ς 5 5) 1 Corinthians 4 ὦ 1 Peter . 5 & John 4 | 2 Corinthians ae ie? Isaiah is thus quoted in eleven of the writings of the New Tes- tament, and in the Romans more frequently than any other book. Only jive passages are quoted twice, and four thrice, leaving forty-one quoted once, and of these, two, or rather only one, may be disputed as furnishing a quotation; that is, Rom. xi. 5 may have been taken either from Isaiah xxix. 10, or Deut. xxix. 3; and Matt. 11. 23, whilst taken from Isaiah xi. 1, bears reference to other places. There are thus no fewer than forty- nine places in Isaiah quoted in the New Testament writings. 12 INTRODUCTORY CHAPTER. Of the five taken from Jeremiah, there are found in— Book of N. T. No. of Quot. | Book of N. T. No. οἷ Quot. | Book of N. T. No. of Quot, Matthew - 4 ὦ Luke 4 : oil Hebrews : cole Mark. : 5 ἢ 1 Corinthians ail Jeremiah is thus quoted in five New Testament writings — one passage in three places of the New, and two passages once, while another, viz., ch. xxxi. 31—34, quoted in Heb. viii. 8— 12, is partly quoted again, viz., vs. 33, 34, in Heb. x. 16, 17. The one passage of Ezekiel occurs in 2 Cor. vi. 16, unless this quotation be looked for in Lev. xxvi. 11, 12. Of the five taken from Hosea, there are found in— Book of N. T. No. of Quot. | Book of N. T. No. of Ὁποῦ. | Book of N. T. No. of Quot. Matthew : ay ἀν) Romans : Ἐν Ὁ 1 Corinthians i There are siz places in the New Testament quoted from Hosea, as Hosea vi. 6 is repeated in Matthew, occurring first in ch. ix. 13, and again in ch. xii. 7. Of the two from Joel, one, viz., ch. 111. 1—5, is found in Acts 11. 17-21; and ver. 5 is repeated in Rom. x. 13, which is treated as a separate quotation. The two from Amos are found in Acts of Apostles, The one from Micah, viz., ch. v. 1, is found in Matthew ii. 6. Of the three from Habakkuk, there are found in— Book of N. T. No. of Quot. | Book of N. T. No. of Quot. | Book of N. Τὶ No. of Quot. Acts of Apostles . 1 | Galatians : ἐς ὙΠ Hebrews : a. dl Romans ἱ δα | | Romans and Galatians quote the same passage in Habakkuk. The one from Haggai is found in Hebrews. Of the four taken from Zechariah, there are found in— Book of N. T. No. of Quot. | Book of N. T. No. of Quot. | Book of N, T. No. of Quot. Matthew ; by 0) Mark . 3 awa John ., 2 This shows that there are siz quotations in the New Testa- ment from Zechariah, two taken once, and two repeated. Of the three from Malachi, there are found in— Book of N. 'T. No. of Quot. ; Book of N. T. No. of Quot. | Book of N. T. No. of Quot. Matthew 4 sell Luke . - : Romans on! tel Mark ~. ἃ fol Two of the passages in Malachi are quoted once, and the other is quoted four times, being repeated in Luke, viz. Luke INTRODUCTORY CHAPTER. : 13 i. 17, fp. and vii. 27; Malachi thus giving siz quotations in the New. The sum of the numbers contained in these tables, which are from— Book of Ο. T. No. of Quot. | Book of O. T. No. of Quot. | Book of 0. T. No, of Quot. Genesis : . 25 5|1 Kings eee Hosea Sts oe wil Exodus. 3 aol yD) | Job ᾿ ἢ Joel Ὁ) Leviticus ᾿ 5 dl Bese haat) ‘ . 71 10] Amos 2 Numbers ἕ ay: Proverbs 7 1) Micah 1 Deuteronomy . 40 10} Ecclesiastes 1 Habakkuk 4 1 Joshua . ¢ 5 all Tsaiah . 62 Ὁ Haggai . 1 Judges . 0 Jeremiah 7 2 Zechariah 6 2 1 Samuel Ἧ ὙΠ Ezekiel . 1 Malachi. yy al 2 Samuel De wl 7 gives 291 in all. This discrepancy from the former number of 225, as quoted passages, arises from the circumstance, frequently noted in the remarks after the tables, that the same passage of the Old Testament is sometimes quoted more than once in the New. The difference between these numbers, viz., 66, does not give the number of repeated quotations, since, as seen before, not only twice, but also thrice, and oftener, some of the pas- sages are repeated. The second numbers in the above table, whose sum is 50, give the repeated passages in the respective books ; the remainder, viz., 241, being seemingly the number of those occurring once in the New Testament. Yet it must be remembered that a few places in the New are referable to more than one passage of the Old, such as John xv. 25, to four of the Psalms. Of these there are twenty among the several books of the New. But neither would the exact sum be got by de- ducting this last number from 241, inasmuch as, when there is more than one passage of the Old to which the quotation may be referred, there may be several places in the New pointing to these same passages of the Old; thus, Matt. xv. 4, fp., may have been taken either from Exod. xx. 12, or Deut. v. 16; but besides Matt. xv. 4, fip., there are also Matt. xix. 19, fip.; Mark vii. 10, fp.; Mark x. 19, lp.; Luke xviii. 20, 1p.; and Eph. vi. 2, 3, in a similar condition. Indeed, there are only eleven passages of the New of this doubtful reference, the remaining nine being similar to one or other of these eleven. This number, 291, also differs from the number of quotation passages in the New Testament, which, from Table 1, is seen 14 INTRODUCTORY CHAPTER, to be 284. But this discrepancy arises from the same cireum- stance as that noted above; viz., that the same passage in the New Testament may have been taken from one or another place of the Old, both of which are included in the larger number. In considering the quotations that are found in the Historical Books of the New Testament, it must be borne in mind that the writer gives the quotation sometimes as from himself, sometimes as from another. And this is a point to be par- ticularly attended to in estimating their worth as quotations, or in the way of evidence founded on them. Thus, of the forty-one quotations in Matthew’s Gospel, there are— = made by 12 given as from himself: viz., ch. 1. 23, 11. 15, ii. 18, ii. 23, iii. 3, iv. 15, 16, viii. 17, xii. 18—21, xiii, 35, xxi 5, xxvu. 9, 10, xxvii. 35. 26 . Jesus : viz., ch, iv. 4, iv. 7,-iv. 10, ix, 13; τὶ Gea 7, XL 14. 15, xv. 4, fp eee xv. 8, 9, xviii. 16, xix. 4, xix. 5, xix, 18, xix. 19, fp, xix. 19, lp., xxi. 13, fip., xxi, 13, [p., soa) See xxii, 32, xxii. 37, xxii, 39, xxii. 44, xxvi. 31, xxvil. 46. 1 Ἂν Chief Priests: viz., ch. ii. 6. 1 ἐξ Satan : viz., ch. iv. 6. 1 Ὗ Sadducees ; viz., ch, xxii, 24. Of the twenty-one quotations in Mark’s Gospel, there are— = made by 3 given as from himself: viz., ch. i. 2, 1. 3,\xv. 28. 17 ἣν Jesus: viz., ch, iv. 12. vii. 6, 7, vil. 10, £p., vie Ope x. 6,°x, 7, 8, x. 19; fip., Χο ΘΠ τὰ -L7, f.p., xi. 17 1 p., xii. 10 xii, 29, 30, xii. 31, xii. 36, ταν 27, xv. 34, 1 a Sadducees : viz., ch. xii. 19. Of the twenty-two in Luke’s Gospel, there are— = made by 4 given as from himself : viz., ch. ii, 23, 11. 24, 111, 4—6, iv. 18, 19. INTRODUCTORY CHAPTER. 15 15 given as from Jesus: viz., ch. iv. 4, iv. 8, iv. 12, vii. 27, viii. 10, xt p., = 27, ΤΌ, xviii. 20, f.p., xvii. 20, Lp., xix. 46, f.p., xix. 46, Lp., xx. 17, xx. 42, 43, xxii. 37, xxiii. 46. 1 4 Angel: viz., ch. i. 17. Ὁ Satan : viz., ch. iv. 10, 11. ] mS Sadducees: viz., ch. xx. 28. Of the sixteen in John’s Gospel, there are— = made by 7 given as from himself: viz., ch. 11, 17, xii. 14, 15, xii. 38, xii. 40, xix, 24, χίχ. 86, XIX, 57. 6 ἣν Jesus: viz., ch. vi. 45, vii. 38, vill. 17, x. 84, xiii. 18, xv. 25. 1 is John Baptist: viz., ch. 1. 23. 2 5 People: viz., ch. vi. 31, vii. 42. Of the twenty-nine in Luke’s Acts of the Apostles, there are— = made by ριον as fyom Peter: viz., ch.i. 20, f.p., i. 20, Lp.,. ii. 17—21, ii. 25—28, ii. 34, 35, 111. 22, 23, iii. 25, 1ν. 11 1 Hs Believers: viz., ch. iv. 25, 26. 10 "ἢ Stephen: viz., ch. vil. 3, vii. (0, 7, vil. 26—28, vii. 32, vii. 33, 34, vil. 35, vii. 37, vii. 40, vii. 42, 43, vii. 49, 50. 1 33 Philip or himself : viz., ch. viii. 32, 33. 8 ᾿ Paul: viz., ch. xiii, 22, xiii. 33, xiii. 34, xiii. 35, xiii. 41, xi, 47, xxiii. 5, xxviii. 26, 27. 1 ἊΝ James: viz., ch. xv. 16, 17. In the remaining writings of the New Testament, which are epistles (except the Revelation), the quotations are of course given as made by the writer himself, and to be estimated accordingly. The quotations themselves having been already considered * in regard to their agreement with, or variation from, their ori- ginals, we proceed to notice whether or not they are accom- panied by introductory formule, and to classify accordingly. It may be supposed beforehand that there would be some having no introductions, and others with them; but how the * In “The Old Testament in the New.” 16 INTRODUCTORY CHAPTER. clauses were to be classified could never be determined @ priori, There is no general principle to go by, as in the case of the quotations themselves, in regard to their agreement with, or variation from, the originals found in the Hebrew text or the Septuagint Version of the Old Testament. The method of investigation is the only way; and a minute survey shows that there are some quotations which have no formula to intro- duce them, and that the rest may be arranged in jive tables, according to the phrase or expression used in connection with them. Thus, Table A. embraces all those introduced by a phrase in which the verb γράφειν in any form, or a derivative therefrom, occurs. Table B. embraces all those introduced by a phrase in which the verb λέγειν in any form, or a derivative therefrom, occurs. Table C. embraces all those introduced by a phrase in which the verb εἰπεῖν in any form occurs. Table D. embraces all those introduced by a phrase having some form or other of the verb πληροῦσθαι. Table E. embraces all those introduced by a phrase not in- cluded in any of the preceding tables, and thus forms a sort of appendix table. Table Ε΄. embraces all those with no introductory clauses. It is also seen that, for convenience and simplicity of ar- rangement, some of the tables may be subdivided according to the occurrence of the phrase or expression in one or another form, all those having the same form going together, and those with a different form being placed in another division. This will render the classification of the introductory clauses more methodical, and ready for use. TABLE A. Embraces all those quotations which are introduced by a formula containing the verb γράφειν “to write” in one or other of its forms, or a derivative therefrom. This table may be divided into three parts, according to the forms of γράφειν that occur: Table A. I. embracing those with γράφειν of the active voice: Table A. 11. those with γράφειν in the passive voice: and Table A. III. those having the derivative γραφή. Table A. 11. is subdivisible according as the introductory formula has a general or a special bearing: Table A. II. 1 containing the former, and Table A. II. 2 the latter, a sub- division which will be found of some use in the application of the clauses to the argument as bearing on the books of the Old Testament. Before entering upon the consideration of the passages in detail which come under this Table A., it may be advisable to treat the word which determines the class—viz., γράφειν--- lexicographically. The verb γράφω means primarily, I write ; ἡ. 6., 1 place letters on a tablet, parchment, paper, or other material, by means of a style, or pen and ink; I express something by the marks or characters of letters: 2 Thess. 111. 17, οὕτω γράφω, “Thus I write.” 2. I paint various forms, I impress certain marks of a thing : John viii. 6, ᾿Ιησοῦς κάτω κύψας τῷ δακτύλῳ ἔγραφεν εἰς τὴν γῆν, “Jesus, having stooped down, was writing with His finger on the ground.” 3. I write; 7.¢. I write a letter, I signify something to an absent one by means of a letter: 2 Cor. xiii. 10, διὰ τοῦτο ταῦτα ἀπὼν γράφω, “Therefore, being absent, I write these things.” Sometimes it means also sending a letter, as well as writing it: 9 “- 18 INTRODUCTORY CHAPTER. 1 Pet. v.12, Διὰ Σιλουανοῦ ὑμῖν... ov ὀλίγων ἔγραψα, “ By Silvanus to you. . . have I shortly written ;” ὁ.6., have I sent a written letter. 4, I describe: Rom. x. 5, Matos γράφει τὴν δικαιοσύνην τὴν ἐκ τοῦ νόμου, “ Moses describeth the righteousness which is of the law.” 5. I prescribe, enjoin, order, command, so that it may be spoken specially of a legislator who enjoins a law: Mark x. 5, . ἔγραψεν ὑμῖν τὴν ἐντολὴν ταύτην, “He wrote for you this command ”—7. 6., he enjoined by writing for you this command- ment. Luke ii. 23, καθὼς γέγραπται ἐν νόμῳ κυρίου, “According as it has been written (2. 6., prescribed) in the law of the Lord ;” ch. x. 26, ἐν τῷ νόμῳ τί γέγραπται; “ What is written ({.6., enjoined) in the law ?” 6. γέγραπται very often denotes κατ᾽ ἐξοχήν, it is written (in the Scriptures or sacred books): Matt. iv. 4, γέγραπται, “ It is written ;” 2.¢., this passage is taken from Scripture. 7. inscribe in a list: Luke x. 20, ὅτε ra ὀνόματα ὑμῶν ἐγράφη ἐν τοῖς οὐρανοῖς, “ Because your names are written in heaven ;” 2.€., Because you are in the number of those for whom God has designed everlasting happiness. 8. I foretell, I prophesy in writings (a meaning, however, derived generally from the context): John i. 46, ὃν ἔγραψε Μωϊσῆς ἐν τῷ νόμῳ καὶ προφήται, “Whom Moses in the law and the prophets wrote of;” 2. ¢., announced beforehand. The noun γραφή, derived from γράφω, means, 1, a writing ; i.¢. the thing written, a book: Rom. i. 2, ἐν γραφαῖς ἁγίαις, “in holy writings.” Specially, 2, ἡ γραφή, and in the plural, ai γραφαί, the Scrip- tures, the sacred books of the Jews, the Old Testament. Acts XVill. 24, δυνατὸς ὧν ἐν ταῖς γραφαῖς, “being mighty in the Scriptures ;” 2. 6., very skilled in interpreting them. 3. A passage of Scripture: Mark xii. 10, οὐδὲ τὴν γραφὴν ταύτην ἀνέγνωτε; “Have ye not read this scripture ?”—ze., “this place in Scripture.” John xiii. 18: ἀλλ᾽ ἵνα ἡ γραφὴ πληρωθῇ, “But that the scripture (ve. the passage of Scrip- ture) be fulfilled.” 4. The prophecies of the Old Testament concerning the INTRODUCTORY CHAPTER. 19 Messiah’s person, office, and life: Matt. xxvi. 54, πῶς οὖν πληρωθῶσιν ai γραφαί, “How, then, should the writings (to wit, of the prophets, ver. 56) be fulfilled ?” 5. A prophecy, oracle in general: John xvii. 12, ἵνα ἡ γραφὴ πληρωθῇ, “That the scripture might be fulfilled” (which had reference to Judas the traitor). 6. He who is presented in the sacred Scripture as speaking : Rom. ix. 17, λέγειν yap ἡ γραφὴ τῷ Φαραὼ, “ For the scripture says to Pharaoh;” 7.¢. God says to him, as the scripture wit- nesses. Gal. 111. 8, 22; iv. 30, ἀλλὰ τί λέγει ἡ γραφή; “ But what says the scripture?” And then follow the words of Sarah, which Moses committed to writing in that place. 7. Sometimes ἡ γραφή is omitted: 1 Cor. vi. 16, after φησίν ; Eph. iv. 8, διὸ λέγει, sc. ἡ γραφή, “ Wherefore says it” (7. e., the scripture). TABLE A. I. Embraces all those quotations which are introduced by a formula containing the verb γράφειν, “to write,” in the active voice form: γράφει, ἔγραψεν. (1) Rom. x. 5, Rom. x. 5. 5. Mwiiofis yap γράφει τὴν δικαιοσύνην For Moses describeth the righteous- τὴν ἐκ τοῦ νόμου, ὅτι [ὁ ποιήσας αὐτὰ ness which is of the law, That [the ἄνθρωπος ζήσεται ἐν αὐτοῖς]. man which doeth those things shall 5. μωυσ. c. BDEFGK al pl... στ (= Gb live by them.] Sz) pwo.c. AL al pl | ex του (B om) vouwou... A ex πιστεως (aeth om τὴν δικ. Τὴν €. τ. vo) | οτι (115 cop om) ... AD*17*47 67** vg Dam Ruf al post γράφει pon. This quotation is made from Lev. xviii. 5, which is correctly rendered in the Sept., even literally so, after the Hebrew idiom, from which Paul departs by using 6 for &; otherwise his words are those of the Sept. It is plain from this his in- troductory statement, that Moses wrote the words quoted ; at all events, plainer language could not be used by any one than : “For Moses writes .. . that” to show Mis view of the origin of a quoted passage. This statement, then, at the hand of Paul, lets us know that he regarded Moses as the writer of these words, which are found in Leviticus; and hence the conclusion may be drawn that he believed Leviticus to have been written by Moses. (2) Mark xii. 19. Mark xii. 19. 18. καὶ ἔρχονται Σαδδουκαῖοι πρὸς αὐτόν 18, Then come unto him the Sadducees, ... λέγοντες (19) Διο ὅσκαλε, Μωῦσῆς ... Saying, (19) Master, Moses wrote ἔγραψεν ἡμῖν ὅτι [ἐάν τινος ἀδελφὸς untvu us [If a man’s brother die etc.] ἀποδάνῃ, K.T.A. J Table A. I.] LUKE xx. 28. 21 19. μωυσης c. BDKMA al τὰ itPler (et, q; Ὁ moeses) vg (sed non am) ... or pwons c. ACEFGHLSUVXE al pl k am | eypay. ἡμιν (et.ac q)... Dal pauc b ff? i vg yu. eyp. Mark records this as part of a conversation certain Sadducees had with our Lord. The quotation, then, is not given as from himself, but as made by them. They bring forward a certain statement, in regard to which they say that Moses was its author: “ Moses wrote for us.” Now, the words that follow are found in Deut. xxv. 5; and the right conclusion would be, that, in the opinion of these Sadducees, Moses penned the words thus ascribed to him. They say even that he penned them for themselves: “for us;” which, besides, goes to prove that, as they were Jews, it was to their ancestors that Moses gave the injunction, since he lived long before their days, and that they regarded the injunction as binding, not on the Jews of Moses’ time only, but of all succeeding generations—in short, that it was one of their laws which Moses had written. (3) Luke xx. 28. Luke xx. 28. 27. προσελθόντες δέ τινες τῶν Laddov- 27. Then came to him certain of the καίων... (28) λέγοντες Διδάσκαλε, Mwi- Sadducees ... (28) Saying, Master, σῆς ἔγραψεν ἡμῖν, [ἐάν τινος ἀδελφὸς Moses wrote unto us, [If any man’s dmoSdvy, κιτ.λ.] brother die, etc. | 28. μωυσης c. BDGKLMVT al pl (10 ap scriv totidemque ap Mtth) .. στ pwons c. AEHPSUAA al pl. Similar remarks to the preceding are applicable here. Both Mark and Luke, in the character of faithful historians, vouch for the accuracy of their report, while the opinion of the Sad- ducees must be taken for what it is worth. ΠΑΒΓΕ AS MT: Embraces all those quotations which are introduced by a formula containing the verb γράφειν, “to write,” in a passive voice form: γέγραπται or γεγραμμένος (n, ov) ἐστίν (or Fv); and is divided into two parts: Table A. II. 1, where the formula is general, and Table A. II. 2, where it is special. TABLEVACCLE 1, Where the formula is general ; 1.6., not spoken of any particular book or writer. (1) Matt. iv. 4. Matt. iv. 4. 4, 6 δὲ ἀποκριϑεὶς εἶπεν Véypamra[Ovx 4. But he answered and said, It is writ- ἐπ᾿ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ten, [Man shall not live by bread K.T.A. | alone, etc. | 4. Ὁ it™™ syr sax αποκριθ. δὲ o ιἡ- σους. An account of the temptation of our Lord by the devil is given by three of the Evangelists—by Matthew and Luke very fully, and by Mark briefly. None of them could write as an eye and ear witness thereof. They must have otherwise learned of the occurrence. Jesus may have given an account of it to the apostles, and thus Matthew, as one of them, may have got his information, and Luke and Mark may have had it from them. John xv. 26 contains Jesus’ promise that His teaching would be brought to remembrance, as also that instruction would be afforded in all things needful. No argument against the occurrence of the temptation can be drawn from John’s silence thereon. It would be the absurdest historical principle imaginable, that those events only are certain and true which Table A. II. 1.] Mart, Iv. 6; Iv. 7. 23 are reported by all the historians, whereas those reported by some only are uncertain, and doubtful, and may be false. This would be not only to obliterate many of the facts of the past, and subject history to a limitarian process, continually dimi- nishing, but also to render it increasingly uncertain. Matthew is here giving an account of our Lord’s temptation ; and in answer to the first, which was that Jesus should turn the stones into bread to satisfy His hunger, and thus show Him- self to be the Son of God, Jesus says: “It is written, Man shall not live by bread alone,” etc.; in these words quoting Deut. vii. 3, and thus declaring, not only that that passage is con- tained in a written document, but also that that document is one of authority, as furnishing a law of life, a rule of conduct for man, since by it the point was settled. 2) Matt. iv. 6. Matt. iv. 6. 6. καὶ λέγει αὐτῷ Hi vids εἶ τοῦ θεοῦ, 6. And saith unto him, If thou be the βάλε σεαυτὸν κάτω γέγραπται γὰρ Son of God, cast thyself down : for ὅτι [τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται it is written, [He shall give his angels περὶ σοῦ, K.T.d.] charge concerning thee, etc.| Here the devil, in his second temptation of our Lord, quotes a written document, saying: “ For it is written, He shall give,” etc..— words found in Psalm xci. 11, 12,—as an argument why Jesus should cast Himself down, and, falling unhurt, thus show Himself to be the Son of God. It does not concern us to know how the devil knew that passage in the Psalms. We see that for his purpose he can quote Scripture; but we see also that in quoting it he mutilates it by leaving out an im- portant clause. What we have to notice here is, that he intro- duces the passage with “ It is written,”—words implying both a written document, and one of authority for man, as contain- ing a promise given by God, and surely to be depended on by one who claims to be His Son. (3) Matt. iv. 7. Matt. iv. 7. 7. ἔφη αὐτῷ ὁ Ἰησοῦς Πάλιν γέγραπται 7. Jesus said unto him, It is written [Οὐκ ἐκπειράσεις κύριον τὸν θεόν cov. | again, [Thou shalt not tempt the Lord 7. παλιν (47°Y sah om) .. 6. sqq con- thy God.] jung COKLMUZ ete. .. c. ante cdd E al vv aliq. 24 Mart. Iv. 10; x1. 10. [Table A. II. 1. In reply to the second attempt, apparently supported by Scripture, as has just been seen, Jesus says: “Again it is written, Thou shalt not tempt the Lorp thy Gop,’ quoting words found in Deut. vi. 16, which is shown to be a written document, and one of authority for man. It furnishes him with a rule of conduct, a law which he is to obey, and in the way of duty he will find the promise in the psalm fulfilled. One scripture, then, does not contradict the other; neither is the one of more authority than the other; but there is a cer- tain order in which they are to be observed. Obey the com- mand, and enjoy the promise. Do not think of receiving the promise, while breaking the law. (4) Matt. iv. 10. Matt. iv. 10. 10. τότε λέγει αὐτῷ ὁ ᾿Ιησοῦς Ὕπαγε 10. Then saith Jesus unto him, Get ὀπίσω μου, σατανᾶ γέγραπται yap thee hence, Satan: for it is written, [Κύριον τὸν θεόν σου προσκυνήσεις, [Thou shalt worship the Lord thy K.T.A. | God, etc. ] In reply to the last attempt, that Jesus should fall down and worship him, so as to get all the kingdoms of the world and the glory of them, as Satan’s reward for His so doing, Jesus answers: “Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, etc.,’ words found in Deut. vi.13, and which have the form of a command—a law of life for man. It isa written document, then, that was quoted, and one which Jesus regarded as possessing authority over man, and demanding obedience from him. In this threefold temptation Jesus lets us see how we should act, when we are tempted ; viz., use the written word, which will be for us “the shield of faith,” “the helmet of salvation,” and “the sword of the Spirit” (Eph. vi. ees). (5) Matt. xi. 10. Matt. xi. 10. 10. οὗτός ἐστιν περὶ οὗ γέγραπται [1δοὸ 10. For this is he, of whom it is written, ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου, K.T.d.] [Behold, I send my messenger, etc. ] 10. ovros ec. BDZ b g'- k syrt al Or Amb ... or (49; Ln [y.]) add yap ο. CEFGKLMPSUVXA ete: : cf 3,3 ubi yap non fluctuat. Two of the disciples of John the Baptist, whom he had sent to inquire if Jesus was He who should come, or if another was Table A. II. 1.] Matt. ΣΤ 13; xxvi. 31. 25 to be looked for (ver. 2, 3), having received their answer from Jesus and left, Jesus began to speak to the multitude con- cerning John (ver. 7—9); and He says of him: “ This is he, of whom it is written, Behold, I send my messenger,” ete. And thus, besides learning that they were taken from a written document, viz., Mal. iii. 1, where the words are found, we learn that they contain a prophetic announcement, whose interpre- tation Jesus gives by referring it to John the Baptist. There can be no mistaking Jesus’ language. He says plainly that the prophecy in Mal. 111. 1 was written of John. It would consequently be fulfilled by him. And Jesus afterwards adds in ver. 14: “If ye will receive it, this is Elias, which was for to come;” evidently pointing to Mal. iv. 5: “ Behold, I will send you Elijah the prophet,” etc.; and showing that He would have the Elijah foretold as to come, viewed as having appeared in John the Baptist. Such is clearly Jesus’ interpretation of those passages of Malachi, according to Matthew’s representa- tion. (6) Matt. xxi. 13. Matt. xxi. 13. 13. καὶ λέγει αὐτοῖς Γέγραπται [Ὃ οἷκός 13. And saith unto them, It is written, μου οἶκος προσευχῆς κληθήσεται, K.T.A.] [My house shall be called, etc. ] After His triumphant entry into Jerusalem, Jesus went into the temple, and, finding sellers and buyers therein, He drove them all out (ver. 12), saying unto them, as He did so: “ It is written, My house,” etc. He uses first words found in Isa. lvi. 7, and then those found in Jer. vii. 11; and shows by the phrase, “It is written,’ that He is quoting from a written document ; and not only so, but that this writing is familiar to them, and regarded as possessing authority. There is here an instance of two passages of the Old Testa- ment being joined into one quotation, the former part being taken from Isaiah, and the latter from Jeremiah, “It is written ” preceding and respecting both passages. (7) Matt. xxvi. 31. Matt. xxvi. 31. 31. τότε λέγει αὐτοῖς ὁ Ἰησοῦς Πάντες 31. Then saith Jesus unto them, All ye ὑμεῖς σκανδαλισθήσεσθε ἐν ἐμοὶ ἐν τῇ shall be offended because of me this νυκτὶ ταύτῃ. γέγραπται yap [Πατάξω night : for it is written, [I will smite τὸν ποιμένα, K.T.A.] the shepherd, οἷο. 91. ov ... 56.58, Ὁ Chre4 etmoses om, 26 Mark Χι. 17; xiv. 27; Luxeiv. 4. [Table A. IL 1. Jesus is telling His disciples, as they are on their way to Gethsemane, what is shortly to happen, in regard to their feelings and conduct towards Him. Says He: “ All ye shall be offended at me this night ;” and then He repeats those words found in Zech. xiii. 7: “Smite the shepherd, and the sheep shall be scattered,” as containing a prophetic announcement of what is to take place in His being smitten, and thewr scattering ; words forespoken of them, as well as of Him : “ for it is written,” says He. Jesus takes the words from a writing, and applies them to the disciples, as spoken of beforehand in them. (8) Mark xi. 17. Mark xi. 17. 17. καὶ ἐδίδασκεν καὶ ἔλεγεν Οὐ yéypar- 17. And he taught, saying unto them, ται ὅτι [ὁ οἶκος μου οἶκος προσευχῆς Is it not written, [My house shall be κληθήσεται, K.T.r. | called, etc.] 17. Ov (et. Or; 69. arm ort, ff2 script est enim) ... D.1.28.2P° Ὁ c i k cop al om. This is the same as Matt. xxi. 18, above, and the remarks given there may be repeated here. (9) Mark xiv. 27. Mark xiv. 27. 27. καὶ λέγει αὐτοῖς ὁ ᾿Τησοῦς ὅτι πάντες 27. And Jesus saith unto them, All ye σκανδαλισθήσεσθε, ὅτι γέγραπται [Πα- shall be offended because of me this τάξω τὸν ποιμένα, K.T.A. | night: for it is written, [I will smite 27. σκανδαλισθ. (Gb”’) c. BC*DHLSVX the shepherd, etc.] TA al fin®? ff2 q cop? ... στ (Ln) add ev eot (heec om et. al plus® g!: etc) ev τὴ νυκτι ταυτὴ (Ln[ev τη ν. τ] : hee om et. G al? ἃ ἢ ik) c. AC**EF(G)K MUal ple g?. vg@4 tol sah cop! syr¥* al | ove ... A add δου. Mark here gives what has been already remarked on under Matt. xxvi. 31, above; but the previous words, according to the above text, are fewer—év ἐμοὴ ἐν τῇ νυκτὶ ταύτῃ being omitted, whereby the object and the time are not denoted. (10) Luke iv. 4. Luke iv, 4 4, καὶ ἀπεκρίθη πρὸς αὐτὸν ὁ ᾿Τησοῦς Té- 4, And Jesus answered him, saying, It γραπται ὅτι [οὐκ Em’ ἄρτῳ μόνῳ ζήσε- is written, [that man shall not live by ται ὁ ἄνθρωπος, K.T.A.| bread alone, etc. | Mame A, Mid.) Πὐκητν. 8; 10... vat. 27; x1x.46; xx.17. 27 For remarks, see the corresponding passage, Matt. iv. 4, above. (11) Luke iv. 8. Luke iv. 8. 8. καὶ ἀποκριθεὶς αὐτῷ εἶπεν ὁ Ἰησοῦς Γέ- 8, And Jesus answered and said unto γραπται [Προσκυνήσεις κύριον τὸν θεόν him, Get thee behind me, Satan: for σου, K.T.A.] it is written, [Thou shalt worship, etc. ] The corresponding passage is Matt. iv. 10, which see above for remarks. (12) Luke iv. 10. Luke iy. 10. 9. ... καὶ εἶπεν αὐτῷ Hi vids εἶ τοῦ θεοῦ, 9. ... and said unto him, If thou be the βάλε σεαυτὸν ἐντεῦθεν κάτω" (10) γέ- Son of God, cast thyself down from γραπταῖι yap ὅτι [τοῖς ἀγγέλοις αὐτοῦ, hence: (10) For it is written, [He shall κα λ. give his angels charge, etc.] Here also see Matt. iv. 6 for remarks. Luke gives the second and third of Matthew in the reverse order; but while Luke connects by καὶ, v. 5, dé, v. 9, Matthew uses τότε, v. 5, πάλιν, ν. 8, as if to denote the order of succession. (13) Luke vii. 27. Luke vii. 27. 27. οὗτός ἐστιν περὶ οὗ γέγραπται [Ἰδὸ 27. This is he, of whom it is written, ἀποστέλλω τὸν ἄγγελον μου, K.T.D. [Behold, I send my messenger, etc.] 27. ovros ... Ὁ 1.13. 33. al plus® Ὁ e cop add yap. See Matt. xi. 10, above, for remarks. (14) Luke xix. 46. Luke xix, 46. 46. λέγων αὐτοῖς Γέγραπται [Kal ἔσται 46. Saying unto them, It is written, ὁ olkés μου οἶκος προσευχῆς, κιτ.λ.] [My house is the house of prayer, 46. γεγραπται ... A*243, om. etc. ] See Matt. xxi. 13, above, for remarks. (15) Luke xx. 17. Luke xx. 17. 17. ὁ δὲ ἐμβλέψας αὐτοῖς εἶπεν Τί οἦν 17. And he beheld them, and said, What ἐστὶν τὸ γεγραμμένον τοῦτο [Λίθον ὃν is this then that is written ? [The stone ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, κιτ.λ. which the builders rejected, etc.] 28 LUKE XxU. 37. [Table A. II. 1. Jesus has been relating the parable of the vineyard ; and when, at the end, He said that the Lord of the vineyard would come and destroy the husbandmen who had ill-treated his servants and killed his son, in reply to the exclamation of the audience: Μὴ γένοιτο, He says: “ What is this then that is written ? The stone,” etc., in which words He quotes Ps. exviil. 22, and shows that the words there written have a bearing on the parable He has been telling—shows us also that the quo- tation was familiar to His audience. (16) Luke xxii. 37. Luke xxii. 37. 87, λέγω γὰρ ὑμῖν ὅτι ἔτι τοῦτο τὸ γε. 87. For I say unto you, that this that γραμμένον det τελεσθῆναι ἐν ἐμοὶ, τὸ is written must yet be accomplished [Kai μετὰ ἀνόμων ἐλογίσθη. in me, [And he was reckoned among 37. yuw ... Db om | ετι c. EFGKMSU the transgressors. | VI'AA al longe pl etPler vg syrP... A BDHLQX al fere!® b (om et. τουτοὶ f cop sah aeth al om | τελεσθ. ... A al® πληρωθῆναι. In the conversations that Jesus had with His disciples on the evening of the institution of the Lord’s Supper,—the night of His betrayal—He quoted, as Luke here represents, a passage found in Isaiah liii. 12, and applied it to Himself. And His words are very noteworthy. “This that is written,” He says; viz. “And he was numbered with transgressors.” He refers to a writing containing these words, and He adds: “ must yet be accomplished in me,” showing that these words were prophetic,—were to be fulfilled by Him, and had yet to be so. Notice here that the prophecy is expressed in past-time form, MJ) “he was numbered;” that Jesus says, δεῖ τελεσθῆναι “ought, behoves) must needs be accomplished,” as if it was His duty, and He lay under the necessity, to fulfil it; and that He adds: ἔτι, “still, yet,” to show that it had not yet been fulfilled. To this refer the last words of the verse: καὶ yap τὰ περὶ ἐμοῦ τέλος ἔχει, “and for the things concerning me have an end;” the prophecies delivered about me have to be fulfilled, and the events must happen whereby they will be accomplished. God, who sees the end from the beginning, foreknew the events, and foretold them. The foretelling depended on the foreknowledge, Table A. II. 1.] JOHN 11.17; vi. 31. 29 which was communicated to the prophet, who thus announced future events, which were certainly to come to pass; and so would the prophecies have an end, or be fulfilled. The way in which their accomplishment would be brought about is a different question, into which we need not now enter. (17) John ii. 17. John ii. 17. 17. ἐμνήσθησαν οἱ μαθηταὶ αὐτοῦ breye- 17. And his disciples remembered that γραμμένον ἐστὶν [Ὃ ζῆλος τοῦ οἴκου σου it was written, [The zeal of thine καταφαγεταί pe. | house hath eaten me up. ] 17. ore (X om) yeyp. ἐστ. (B Chr ear. ὙεΎρ.» Epiph ἣν eye.) ὁ (Aom; X tt Or preem 071). This quotation is made from Ps. lxix. 10; and John says that, in view of the expulsion from the temple of the sellers and buyers by Jesus, His disciples called to mind these words. Here, then, is John’s assertion that the disciples did so; that in doing so, it was a written document they remembered, and not a traditional expression; and that they applied the quotation to Jesus in His then action. Notice here that the disciples were familiar with these writings, otherwise they could not have called to mind; and that they must have regarded them as containing prophecies, otherwise how should they have thought of a fulfilment here ? (18) John vi. 31. John vi. 31. 91. of πατέρες ἡμῶν τὸ μάννα ἔφαγον & 31. Our fathers did eat manna in the τῇ ἐρήμῳ, καθώς ἐστιν γεγραμμένον desert; as it is written, [He gave ["Aprov ἐκ τοῦ οὐρανοῦ ἔδωκεν αὐτοῖς them bread from heaven to eat. | φαγεῖν.) 31. ect. ὙγεΎρ. ... D εστ. (deletum est) yeyp. εστιν (it vg script. est). This is said by the people with whom Jesus is speaking. “Our fathers ate the manna in the desert.” And this state- ment they make, not on the ground of tradition, not because they had sc learnt from its being handed down by one genera- tion to another, but on the authority of a written document: καθώς ἐστι" γεγραμμένον, “according as it is written.’ And the words they quote are found in Ps, lxxvii. 24. The historical 30 JOHN xit.14; Acts xxu.5. [Table A. II. 1. account of the transaction is recorded in Exod. xvi., where, com- bining verses 4 and 15, we should have a similar passage; and the account there (on which the psalm is founded) may have been in their remembrance. One conclusion is, that they must have been familiar with these writings to be able to recal them as occasion served; an acquaintance got by frequent reading of them, or by often hearing them read. An important example for professing Christians. (19) John xii. 14. John xii. 14. 14. εὑρὼν δὲ ὁ Ἰησοῦς dpdpiov ἐκάθισεν 14. And Jesus, when he had found a ἐπ᾽ αὐτὸ, καθώς ἐστιν γεγραμμένον (15) young ass, sat thereon ; as it is writ- [Mi φοβοῦ, x.7.r.] ten, (15) [Fear not, etc.] John is describing in brief the triumphant entry, as it is called, of Jesus into Jerusalem; and he says that Jesus’ seating of Himself on a young ass, and riding into the city, fulfils a prophecy recorded in Zech. ix. 9. With reference to the oc- currence, his words are, καθώς ἐστιν γεγραμμένον, “according as it is written,” evidently denoting that the written words of ancient prophecy were being accomplished by the event that then took place. But that was not known by them at the time; for John adds, (ver. 16) “These things understood not His disciples at the first: but when Jesus was glorified, then remembered they that these things were written of Him, and that they had done these things unto Him.” (20) Acts xxiii. 5. Acts xxiii. 5. 5. ἔφη τε ὁ Παῦλος Οὐκ dew, ἀδελῴοὶ, 5. Then said Paul, I wist not, brethren, ὅτι ἔστιν ἀρχιερεύς" γέγραπται yap that he was the high priest : for it is ["Apxovra τοῦ λαοῦ σου οὐκ ἐρεῖς κα- written, [Thou shalt not speak evil, KOs. | etc. | Paul is before the council at Jerusalem; and when the high priest Ananias commanded those near Paul to smite him on the mouth, Paul had said: “God shall smite thee, thou whited wall,” whereupon those standing by said: “ Revilest thou God’s high priest?” Paul, to excuse himself, replied: “I knew not that he is high priest;” and then he quotes words found in Table A. IT. 1.] Rom. 1.17; 11. 24. 31 Exod. xxii. 28, to show that had he known, he would not have so expressed himself. What we have to notice is, that it is a written document he refers to, and not a tradition of the elders, —a writing containing a rule of direction for conduct, and regarded as authoritative. The γέγραπται seems to have that force. (21) Rom. i. 17. Rom. i. 17. 17. δικαιοσύνη yap θεοῦ ἐν αὐτῷ ἀποκαι 17. For therein is the righteousness of λύπτεται Ex πίστεως eis πίστιν, καθὼς God revealed from faith to faith; as γέγραπται [Ὁ δὲ δίκαιος, x.7.2.] it is written, [The just, etc.] Paul is speaking of the righteousness of God, and in order to confirm by the Old Testament the view he is setting forth— viz., that “the righteousness of God is revealed from faith to faith” —he quotes those words found in Hab. 11. 4, “The just by his faith shall live ;” prefacing the quotation with “according as it is written,” not only to show that it is a writing whence he gets the expression, and one to be regarded as a standard, but also to show that what he is saying is no new thing; that Christian doctrine is found in the Old Testament; that both dispensations are fundamentally alike, and that God’s way of salvation and man’s requirements are the same throughout all ages. Rom. ii. 24. Rom. ii. 24. 24. [τὸ γὰρ ὄνομα τοῦ θεοῦ Sl’ ὑμᾶς βλασ- 24. [For the name of God is blasphemed φημεῖται ἐν rots ἔθνεσ νἿ καθὼς yéypar- among the Gentiles through you,] as ται. it is written. Paul, in the words from verse 17, is addressing the Jews, who had the law as their rule of life, and thus differed from the Gentiles, who had not the law (ver. 14), and he asks, what obedience are they giving to this law ? or, rather, his questions show them to be breakers of the law, an opinion which he confirms by those words of Isa. lii. 5, as found in Sept., 4? ὑμᾶς διὰ παντὸς τὸ ὄνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσι. “Through you continually my name is blasphemed among the Gentiles.” The accuracy of the quotation is shown in the former volume,* where itis pointed out that, as God is the speaker in Isaiah, μου * “The Old Testament in the New.” 92 Rom. ΠῚ. 4, L.P.; 11.10. ΠᾺΡ} 16 πὸ there becomes τοῦ θεοῦ with Paul, who omits all mention of time, and adds with the Sept. δ ὑμᾶς and ἐν τοῖς ἔθνεσιν. And its appropriateness is evident, since the fact mentioned in Isaiah remained a fact still, now that the Jews were scattered among the nations; viz., the blaspheming of God’s name through them. It is to be noted that Paul ends with, “according as it is written,” to show that what Isaiah said of their ancestors is just what he says of themselves—“ like father, like son;” or to show that he is only saying of them what they themselves would find foretold in the written word. (23) Rom. iii. 4, 1.p. Rom. iii. 4, l.p. 4. ... γινέσθω δὲ ὁ θεὸς ἀληθὴς ... καθὼς 4. ... yea, let God be true; ... as it is γέγραπται [Ὅπως ἂν δικαιωθῇς, «.7.d.] written, [That thou mightest be justi- 4, xadws...B Thdrt xadarep, 73. ws, 76. fied, etc. ] Kado, Paul quotes from Ps. li. 6; at least, he follows his expression with the words: “according as it is written,” whereupon suc- ceeds a passage taken from Ps. li. 6, after the Sept. He brings forward, then, a passage from the Psalms, as confirmatory of his view, and therein lies the use of the γέγραπται. The words πῶς δὲ ἄνθρωπος ψεύστης, “but every man a liar,’ oc- curring in the first part of this verse, need not be reckoned a quotation, though similar words are met with in Ps. exvi. 11 (cxy. 2, of the Sept.), any more than the words ὁ θεὸς ἀληθής, to which there may be found a corresponding expression. (24) Rom. iii. 10. Rom. ii. 10. 9. ... προῃτιασάμεθα yap ᾿Ιουδαίους re 9, ... for we have before proved* both καὶ “Ἕλληνας πάντας ὑφ᾽ ἁμαρτίαν el- Jews and Gentiles, that they are all vat, (10) καθὼς γέγραπται ὅτι [οὐκ ἔσ- under sin; (10) As it is written, τιν δίκαιος, K.T.D. | [There is none righteous, etc. ] 10. ore ... al plus? vy mu (sed non ἃ 6 g vg syrP? ) Chr om. * Gr. charged. Paul is here speaking of the state of all mankind, included by the terms, “Jews and Gentiles,’ and he charges them all with being under sin, in support whereof he cites the Old Testament. He says καθὼς γέγραπται, and then adduces, Table A. 11.1.] Rom. Iv. 17 ; vill. 36. 33 not one passage only, but a collection of passages, gathered inmate vai, 20; Ps. xiv. 2,3; v.10; exl. 4; x. 7; Isa. lix. 7, 8; and Ps. xxxvi. 2. This quotation, then, made up of these several passages, gives us an example of a combined quotation; and, as it is preceded by “according as it is written,” makes known that the different writings from which they were taken—viz., Psalms, Ecclesiastes, and Isaiah—are equally Scrip- ture, and stand on the same level. If their statements were of different values, why place them all together ? Rom. iv. 17. Rom. iv. 17. 16. ... ᾿Αβραάμ, ὅς ἐστιν πατὴρ πάντων 16. ... Abraham; who is the father of us ἡμῶν, (17) καθὼς γέγραπται ὅτι [πατέ- 411,17) As it is written, [I have made pa πολλῶν ἐθνῶν τέθεικά σε.] thee a father of many nations.] Paul had written the words: “Abraham, who is the father of us all,” and before proceeding with his argument in the words, “before him, whom he believed, even God,” ete., he interjects καθὼς γέγραπται ὅτι [πατέρα πολλῶν ἐθνῶν τέθεικά σε] words evidently suggested by the end of ver. 16, and showing that what is there said had been foretold to Abraham, and afterwards recorded, as we find the expression in Gen. xvii. 5 in which chapter the incident is related. (26) Rom. vill. 36. Rom. viii. 36. 35. τίς ἡμᾶς xwploe ἀπὸ τῆς ἀγάπης τοῦ 98. Who shall separate us from the love Χριστοῦ ; θλίψις ἢ, κιτ.λ. (36) καθὼς of Christ ? shall tribulation ? ete. (36) γέγραπται [ὅτι ἕνεκεν cov θανατούμεθα, As it is written, [For thy sake we are K.T A. | killed, etc.] Jesus had told His followers what they would have to expect from the world (see John xv. 18S—21, and elsewhere); and what He foreshowed came to pass. Paul here, as in other places, is writing of what believers endured in consequence of their confession of Christ; for, after putting the question, “ Who shall make us cease to love Christ ?” he asks, “Shall tribula- tion, or distress ?” ete., evidently setting forth that these were what befel them for Christ’s sake (see 1 Cor. iv. 9—13; xv. 30—82 ; 2 Cor. xi. 23—28); and then he adds, “ As it is written, For Thy sake we are killed,” ete., quoting a written document, 3 94 Rom. 1x. 13; 33. {Table A. IT. 1.: viz., Ps. xliv. 23, and pointing out the application of the words thereof. (27) Rom. ix. 13. Rom. ix. 13. 10. ... Ῥεβέκκα ... (12) ἐρρέθη αὐτῇ ὅτι 10. ... Rebecca ... (12) It was said unto ὁ μείζων δουλεύσει τῷ ἐλάσσονι, (13) her, The elder shall serve the younger. Kabws γέγραπται [Tov Ἰακὼβ ἠγά- (13) As it is written, [Jacob have I πησα, τὸν δὲ Ἢσαῦ ἐμίσησα. loved, but Esau have I hated.] 13. καθως ... B Or καθαπερ. Paul had asserted that (ver. 6) “they are not all Israel, which are of Israel ;” but that (ver. 8) “the children of the promise are counted for the seed ;” and then to illustrate the election by God he instances the case of Jacob and Esau, the twin children of Isaac by Rebecca, to whom (ver. 12) “it was said, The elder shall serve the younger” (Gen. xxv. 23). This was before their birth ; and the ground of election was the will “ of him that calleth,’ which he supports by a quotation from Mal. 1. 2, 3, prefacing it with “according as it is written,” and showing that it was a written document he took it from, and one that would be allowed as settling the question. (28) Rom. ix. 33. Rom. ix. 33. 32. ... προσέκοψαν yap τῷ λίθῳ τοῦ rpoo- 32. ... For they stumbled at that stum- κόμματος, (33) καθὼς γέγραπται [᾿1δοὺ bling stone; (33) As it is written, τίθημι ἐν Σιὼν λίθον, x.7.d.] [Behold, I lay in Sion, ete. ] In treating of the doctrine of election, the objects of which are Gentiles as well as Jews (ver. 24), Paul asserts, as the reason why the latter (ver. 31) “attained not to the law of righteousness” (ver. 32), “that they sought it, not by faith, but as it were by the works of the law,’ and confirms his statement by—* For they stumbled at that stumbling stone,” by which he lets it be known what he means, when he adds, “ As it is written, Behold, I lay in Sion,” etc., a quotation framed of two passages in Isaiah, viz., xxvii. 16, whose central portion is left out, and instead thereof is put the central portion of viii. 14, a process quite allowable whenever and inasmuch as they both refer to the same thing. Indeed, it may be said that these words of Isaiah suggested his expression: “They stumbled at Table A. II. 1.] Rom. xX. 15 ; x1, 8. 35 that stumbling-stone ;” that is, that these words of Isaiah were in his mind, as descriptive of, and applicable to Israel, not only in the prophet’s days, but much more in Paul’s—were, in short, predictive of what would befal Israel in and after the days of the Messiah. (29) Rom. x. 15. Rom. x. 15. 15. πῶς δὲ κηρύξουσιν ἐὰν μὴ ἀποσταλ- 1. And how shall they preach, except Gow; καθὼς γέγραπται [Ὡς ὡραῖοι οἱ they be sent? as it is written, [How πόδες, κιτ.λ.] ᾿ beautiful are the feet, etc.] 15. καθως c. ACDEFGKL etc ... B καθα-. περ, Chr™%¢l cada. The passage here introduced by καθὼς γέγραπται, is found in Isa. 111. 7 (comp. Nah. 1. 15), which Paul applies to the preaching of the gospel. The words do not refer only to the immediately preceding question about the sending of preachers, but to the whole subject in verses 12—15: salvation to them that call on the name of the Lord; who call on Him whom they believe in; and whom. they have first heard of by a preacher, who has been sent. And by the use of the quotation Paul shows that he understood Isaiah to have written it of gospel-times. Such would be the interpretation—indeed, cannot but be it—when the following verse. (ver. 16) is connected with the quotation. (30) Rom. xi. 8. Rom. xi. 8. 7. ... οἱ δὲ λοιποὶ ἐπωρώθησαν, (8) και 7. ... And the rest were blinded ;* (8) θὼς γέγραπται [δωκεν αὐτοῖς ὁ θεὸς According as it is written, [God hath πνεῦμα κατανύξεως, K.T.A.] given them the spirit of slumber, 8. καθως ... B καθαπερ. etc. | * Or, hardened. Israel is divided into two parties, “ the election,” and “the rest” (ver. 7); of whom the former is “the remnant according to the election of grace” (ver. 5); and the latter is described as “blinded” (ver. 7), or hardened, a state spoken of before, since Paul says : “according as it is written ;” and then quotes from two passages, one in Deut. xxix. 3, the other in Isa. xxix. 10, which he combines into one quotation. By thus combining them, he shows that they speak of the same thing, and give an equal utterance. co > 36 ROMs x 265 ΧΙ 10) [Table A. II. 1. (31) Rom. xi. 26. Rom. xi. 26. 26. καὶ οὕτως πᾶς Ἰσραὴλ σωθήσεται, 26, And so all Israel shall be saved ; as _ καθὼς γέγραπται [Ἢ ει ἐκ Σιὼν ὁ ῥυό- it is written, [There shall come out μενος, κιτ.λ.] of Sion the Deliverer, etc.] Paul had just said, (ver. 25) “ Blindness in part is happened to Israel, until the fulness of the Gentiles be come in;” the former clause pointing back to verses 7,8,and the latter encou- raging the hope of better times, which he speaks of when he adds, (ver. 26) “ And so all Israel shall be saved ”—a consum- mation foretold in the Scripture, as he subjoins, “according as it is written,” whereupon he quotes words from Isaiah. And, as has been seen before, he here combines two passages at least, viz., Isa. lix. 20, 21, and xxvii. 9, to form one quotation. I say one quotation, since he introduces with καθὼς γέγραπται, and does not use πάλιν (see Heb. 11. 13), or some such word, as if the latter part were a new quotation. Perhaps the latter part summarizes Jer. xxxi. 33,34, At all events, it 15 clear that the Jews well knew the promises, and that he did not need to reason with them, that God had made a covenant with them, and would restore them, when cast off, if they should then repent and return to Him. Rom. xii. 19. Rom. xii. 19. 19. μὴ ἑαυτοὺς ἐκδικοῦντες, ἀγαπητοὶ 19. Dearly beloved, avenge not your- ἀλλὰ δότε τόπον τῇ ὀργῇ γέγραπται selves, but rather give place unto γὰρ [Ἐμοὶ ἐκδίκησις, «.7.d.] wrath : for it is written, [Vengeance is mine, etc.] Paul gives a Christian precept, which is also an Old Testa- ment one (see Lev. xix. 18; Prov. xxiv. 29, xx. 22); and, for encouragement in the observance of it, he adds, γέγραπται γάρ ; as much as to say, This is nothing new, it was given of old; the writing says, “ Vengeance is mine,’ etc., leave it to the Lorp, then, to set your wrongs right: more than that, instead of being negative, be positive in your conduct (see verses 20, 21); instead of not returning evil for evil, “ overcome evil with good.” The passage quoted is Deut. xxxii. 35, and, for the accuracy of its form here, the former volume * may be consulted. The introductory clause may be also regarded as * “The Old Testament in the New.” Table A, II. 1] Rome xtv. 11 3 xv. 3: 37 expressing the Christian’s obligation to observe the precept; and hence the conclusion that the Old Testament is not out of date under the Christian dispensation, but is become part of the Christian Scripture, so to speak ; 1.6., the Christian must regard it as Scripture equally with the New,—in fact, find the New contained in the Old, though in many respects unde- veloped and only in the germ, while yet there are other respects in which it is fully unfolded. (33) Rom, xiv. 11. Rom. xiv. 11. 10. ... πάντες yap παραστησόμεθα τῷ 10.... For we shall all stand before the βήματι τοῦ θεοῦ. (11) γέγραπται yap judgment seat of Christ. (11) For it [ZG ἐγώ, λέγει κύριος, K.7.A.] is written, [As I live, saith the Lord, 10. θεου (60) c. ABC*DEFG 47.™8 it etc. | am fu harl tol mar al Cop Dam Ruf4is Augtal ... στ χριστου c. C** (vdtr) 4 al pler vg go syr¥ al Or Did Chr Thdrt. Paul is showing that “men may not contemn nor condemn one the other for things indifferent,” and gives as a reason— “for we shall all stand before the judgment seat of God” (ver. 10), (according to Tischendorf’s text, supported as above) ; in confirmation whereof he adduces the words of Isa. xlv. 23, introduced by γέγραπται yap: “for it is written.” The γάρ intimates that the quotation is a proof of his previous state- ment; the γέγραπται that it is taken from a written document, whose evidence will be at once regarded as settling the point, as is manifest from verse 12. The quotation in verse 11 is thus brought forward to prove his declaration in verse 10, which is repeated in his inference from the quotation in verse 12. (34) Rom, xv. 3. Rom. xv. 3. 3. καὶ yap ὁ Χριστὸς οὐχ ἑαυτῷ ἤρεσεν, 3. For even Christ pleased not himself ; ἀλλὰ καθὼς γέγραπται [Οἱ ὀνειδισμοὶ, but, as it is written, [The reproaches, K.T.d.] etc. | The Christian duty of patience and self-denial, of bearing with the weak, and not pleasing one’s self, but his neighbour for the good (ver. 1, 2), Paul enforces by the example of Christ (ver. 3), καὶ yap ὁ Χριστὸς οὐχ ἑαυτῷ ἤρεσεν, “and [we have the best example for imitation] for the Christ pleased not 98 Rom. xv. 9; 21. [Table A. IT. 1. Himself.” Such a filling up of the ellipsis in καὶ γάρ as that just given may be adopted ; the words do not mean, “ for even Christ ;” that would require a different order, and none other is found in MSS. Paul next adduces a quotation found in Ps. lxix. 10, which he introduces with, καθὼς γέγραπται, thus showing that it is taken from a writing, in accordance with which are his precept and Christ’s example. This sixty-ninth Psalm is quoted frequently in the New Testament, and applied to Christ, whence it may be called a Messianic one. Thus verse 5 in John xv. 25; verse 10, f.p.,in John ii. 17; verses 23, 24 in Rom. xi. 9,10; and verse 10, Lp., here. Expressions in this psalm are also evidently referred to elsewhere, and applied to Christ; 6.0., verse 22 by John xix. 23—30. The words, then, here quoted primarily belong to Christ; but as the members are treated as and suffer with the Head, they respect His followers too. Hence what Paul adds in the fol- lowing verses, 4, 6. (35) Rom. xv. 9. Rom. xy. 9. 9. τὰ δὲ ἔθνη ὑπὲρ ἐλέους δοξάσαι τὸν 9. And that the Gentiles might glorify θεόν, καθὼς γέγραπται [Διὰ τοῦτο ἐξο- God for His mercy ; as it is written, μολογήσομαί σοι, κ.τ.λ.} {For this cause I will confess, ete. ] The Christian dispensation includes Gentiles as well as Jews, which was what had been foreannounced ; and now that Paul says, “And that the Gentiles might glorify God for His mercy,” he adduces such foreannouncements, as given in verses 9—12. They are preceded by καθὼς γέγραπται, to show that they are taken from a writing, and that the admission of the Gentiles is in accordance with them. The first quotation (in ver. 9) is made from Ps. xviii. 50; the next (in verse 10) from Deut. xxxu. 43; another (in verse.11) from Ps. exvii. 1; and the last (in verse 12) from Isa. xi. 10. These others will fall to-be considered afterwards. (36) Rom. xv. 21. Rom. xv. 21. 20. οὕτως δὲ φιλοτιμούμενον εὐαγγελίζεσ- 20. Yea, so have I strived to preach the Oat... (21) ἀλλὰ καθὼς γέγραπται [Οἷς gospel. ... (21) But, as it 1s written, οὐκ ἀνηγγέλη περὶ αὐτοῦ, κ.τ.λ.} [To whom he was not spoken of, οὔο.] 20. φιλοτ. ὁ. ACD**et***EL al ut vdtr omn Or al mu... Ln φιλοτιμουμαι c. Βα. Table A. II. 1.] LG@oryt oss. 39 In telling of his preaching to the Gentiles, Paul says that he did not go where others had been already, but to those regions that were unvisited. That this procedure was in accordance with what had been foretold, he shows by quoting from Isaiah (chap. lii. 15), who, in describing the extension of the Messiah’s kingdom, had used language applicable thereto. Instead of using his own words, Paul employs those of Isaiah, as being appropriate, and thus also shows their predictiveness. (37) πυ δτ: ὁ:119. Ὁ ἸΟΟΕ ΕΓΙΘΣ 18. ὁ λόγος γὰρ ὁ τοῦ σταυροῦ τοῖς μν 18, For the preaching of the cross is to ἀπολλυμένοις μωρία ἐστὶν, τοῖς δὲ σωΐ- them that perish foolishness; but ομένοις ἡμῖν δύναμις θεοῦ ἐστ.ν. (19) unto us which are saved it is the γέγραπται γὰρ [᾿Απολῶ τὴν σοφίαν τῶν power of God. 19. For it is written, σοφῶν, k.T.d.] {I will destroy the wisdom of the 10: γὰρ... D7 om: wise, etc. ] To confirm the statement made in verse 18, Paul has recourse to an Old Testament writing, viz., Isa. xxix. 14, which he intro- duces with the phrase γέγραπται γώρ, showing that it is a writing he takes the words from, and that they contain a veason for what he had said; more than that, are predictive of what was occurring. The preceding verse, viz., Isa. xxix. 13, our Lord applies to the Jews of His day, as is recorded in Matt. xv. 7—9; Mark vi. 6,7. The first clause of this verse (14) says, “ Therefore, behold, I will proceed to de a marvel- lous work among this people,” ete., which work is none other than that stated in the quotation here from the latter clause. It says, “ For the wisdom of their wise shall perish,” etc. ; but, as the Lord has said, “I will proceed to do,” ete., the connection of the two shows that He would cause, and hence the Sept. Gives καὶ ἀπολῶ τὴν σοφίαν τῶν σοφῶν, κ.τ.λ.. “and I will de- stroy,’ etc, which Paul adopts. His quotation, then, is not only accurate, but appropriate, as is evident from our Lord’s applying the former verse to those of His day, whence Paul could use the latter verse as descriptive of what was happening in his. (38) 1 Cor. i 31. 1 Cor. i. 31. 29. ὅπως μὴ καυχήσηται πᾶσα σὰρξ ἐν. 29. That no flesh should glory in his ὠπιον Tov θεοῦ. (30) ἐξ αὐτοῦ δὲ ὑμεῖς presence. (90) But of him are ye in 40 1 Cor. IT: 9. [Table A. IT. 1. Christ Jesus ... (31) That, according as it is written, [He that glorieth, let him glory in the Lord. } ἐστὲ ἐν Χριστῷ Ἰησοῦ... (31) ἵνα καθὼς γέγραπται [O καυχώμενος ἐν κυρίῳ καυχάσθω. 29. του θεου c. ABC***DEFGL al fere® def gmrcop aeth'* Eus Eph Bas Chr Dam Thph Aug ... or (=Gb Sz, sed rursus Gb’) αὐτου c. C* al mu vg syrUt al Thdrt al. In making a quotation, Paul sometimes changes the form of expression to adapt it for insertion in his text, at other times he leaves it unchanged. He does so here, though not im- properly it might have been altered. He might have ended with “in order that the boaster should boast in the Lord, as it is written ;” a form met with in Rom. 11. 24, and whereby the variation from the original is accounted for. Here, however, he retains the form, as it is met with in Jer. ix. 23, καυχάσθω ὁ καυχώμενος, “let the boaster boast,” prefixing, “ according as it is written,” to show that the expression is taken from, and agrees with, a writing, which would be regarded as conclusive on the point, “that no flesh should glory before God, (ἐνώπιον Tov θεοῦ) save in the Lord” (ἐν κυρίῳ), tracing all things back to Him by whom, according to His good pleasure, they are done. (39) 1 Cor. 11. 9. 7. ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστη- ρίῳ τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων ... (9) ἀλλὰ κα- θὼς γέγραπται [Δ ὀφθαλμὸς οὐκ εἶδεν, κιτ.λ.} (10) ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος αὐτοῦ. Cor, ai. 9: 7. But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto ... (9) But as it is written, [Eye hath not seen, ete.] (10) But God hath revealed them unto us by His 9. adda ... A (Pelag al) om. 10. yap c. B 37. 39. 46. 57. 71. 73. 93. 116. cop sah Clem ... στ Ln 49. de ο. ACDEFGL al pl de f g vg syr*™ al Epiph®®? al mu Hil al. Spirit. See the former volume* for a twofold discussion of this quo- tation, taken from Isa. Ixiv. 3, and introduced by the formula we have had so often already, viz. καθὼς γέγραπται, the meaning of which has been repeatedly pointed out. Paul had said, “ But we speak God’s wisdom in a mystery, the hidden, which God ordained before thefworld . . .” He afterwards says, (ver. 10) “For to us God hath revealed through His Spirit,” * “The Old Testament in the New.” Table A. II. 1.] CoRR MEA 20) x. ΣῈ 41 in which he shows the way they got what they had to speak. These words follow the quotation passage, which plainly de- clares that this knowledge was not of human origin; and thus Paul could write; ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, “which none of the rulers of this world knew,” . ἀλλὰ καθὼς γέγραπται, “but according as it is written.” The bearing of this quotation, then, is clear as it stands. (40) 1 Cor. iti. 19, 20. 1 Cor. ii. 19, 20. 19. ἡ γὰρ σοφία τοῦ κόσμου τούτου μωρία 19. For the wisdom of this world is παρὰ θεῷ ἐστίν. γέγραπται yap [Ὁ foolishness “with God. For it is δρασσόμενος τοὺς σοφοὺς, κ.τ.λ.] written, [He taketh the wise, etc. ] 19. dew ὁ. CDEFG al Clem Or! ... στ Int@min prem tw ὁ. ABL al longe pl Or’ Chr Thdrt al | D* om yap. In support of the assertion contained in the first clause of verse 19, Paul brings forward two passages, one from Job ν. 13, in v. 19, the other from Ps. xciv. 11, in v. 20, which he intro- duces by the phrase γέγραπται γάρ, and connects by the words, καὶ πάλιν, “and again.” This is the only place where Job is quoted, and Paul speaks of it as “Scripture,” as much so as the Psalms from which the other quotation is made. This passage turns one’s attention back to chapter i. 1S—21, where occurs a similar quotation from Isa. xxix. 14, just considered. (41) l@orsex. 7. Cor ἘΣ 7. μηδὲ εἰδωλολάτραι γίνεσθε, καθώς τινες 7. Neither be ye idolaters, as were some αὐτῶν, ὥσπερ γέγραπται [᾿κάθιοεν ὁ of them ; as it is written, [The people λαὸς φαγεῖν, κ.τ.λ.] sat down, etc.] 7. worep οἱ ABD*** (ΕΣ ἢ) Lal plus® Chr Thdrt Dam Thph...o7 ws ο. CD*K al pl Oec. Paul is showing that the punishments of the Hebrews are examples for us. “ But with many of them God was not well pleased; for they were overthrown in the wilderness. Now these things were our examples” (ver. 5, 6). He adduces a verse from that portion of Exodus (chap. xxxii.), which records the making and worshipping of the golden calf during the absence of Moses with God, when he was receiving the two 42 1 Cor. xv. 45. [Table A. If. 1.° tables of stone on Mount Sinai; viz., verse 6, l.p., “and the people sat down,” ete. This quotation he precedes by ὥσπερ γέγραπται, and adduces it in support of his negative precept: “Neither become ye idolaters, after what manner certain of them,” by which words quoted, they would be reminded of the occurrence, though themselves speak not directly of idolatry. From this it is seen how quotations are sometimes made; viz., a passage is taken, to suggest what was recorded in the Old Testament writings. (42) 1 ΟὐΥ. xv. 45. 1 Cor. xv. 45. 44. ὡς. el ἔστιν σῶμα ψυχικόν, ἔστιν καὶ 44. ... There is a natural body, and there πνευματικόν. (45) οὕτως καὶ γέγραπται is a spiritual body. (45) And so it is [Ἐγένετο 6 πρῶτος ἄνθρωπος ᾿Αδὰμ, written, [The first man Adam, etc. ] K.T.A. | 44, εἰ (D**et***E om) eor. σωμ. px. εστ. καὶ (6. 10. 31. 39.™8 73. al cop aethU® Ruf al add σωμα)ὴ πνευμα. (Gb’) 6. ABCD* (D**et***E) FG 17. 67** item ut sup. it vg arm Dam ... OT εστ. σωμ. ψυχ. και ETT. σωμ. πνευμ. ce. KL (D**et***E vide ante) al pl syru al. 45. ovrws και... FG f g fual arm Ambrst al καθως. The preceding verses describe the resurrection-hody ; or, rather, tell the states of the body at death and the resurrection (ver. 42—44, f.p.). Then Paul adds, “If there is a natural body, there is also a spiritual. Thus it is also written, The first man Adam became into a living soul” (ver. 44, lp., 45, fp. He here adduces those words of Gen. ii. 7, 7° WD)? DINA path Sept. καὶ ἐγένετο ὁ ἄνθρωπος εἰς ψυχὴν ΠῚ “ And the Adam (Sept. man) became for (Sept. into) a living soul;” into which the apostle inserts πρῶτος in contrast with 2 ἔσχατος of the next clause, keeping the “Adam” of the original to use it over again, and adding ἄνθρωπος to πρῶτος. The latter clause of verse 45 is not a part of the quotation, which stops with “living soul,” but Paul adds it for his words, “there is also a spiritual,” which he proceeds to illustrate and confirm in verses 46—49, It is, then, to support the statement, εἰ ἔστιν σῶμα ψυχικόν, that Paul quotes Gen. ii. 7, mr vind (Sept. εἰς ψυχὴν ζῶσαν). Table A. IT.1.] 1 Cor. xv. 54; 2 Cor. tv. 19. 43 (43) 1 Cor. xv. 54. 1 Cor. xv. 54. 54. ... καὶ τὸ θνητὸν τουτο ἐνδύσηται ἀθα- 54. ... And this mortal shall have put νασίαν, τότε γενήσεται ὁ λόγος ὁ γε- on immortality, then shall be brought γραμμένος [Κατεπόθη ὁ θάνατος εἰς to pass the saying that is written, νῖκος. (55) ποῦ σου θάνατε x.T.X. | [Death is swallowed up in victory. (55) O death, ete. | The two passages found in Isa. xxv. 8, and Hos. xiii. 14, (for the accuracy of Paul’s quotations of which see the former vol.,)* are introduced by ὁ λόγος ὁ γεγραμμένος, “the word which is written,” which phrase shows two things ; first, that what Paul quotes is a λόγος, and next that it is γεγραμμένος. Not by tradition, then, had he it, but as “ Scripture.” And this λόγος is peculiar besides. He says, γενήσεται ὁ λόγος, “the word shall be brought to pass,” which shows it to be prophetic. What Isaiah wrote, then, Paul sets down as a prophecy of resurrection-times ; and John in the Revelation has evidently Isaiah’s words in view, when he pens chapter xxi. 4. Paul also applies Hosea’s words, “I will be thy destruction, O death; I will be thy contagions, Ὁ sheol” (or grave), to the same times, as Hosea had said before: “I will ransom them from the hand of the grave; I will redeem them from death” (ver. 14, f. p.), words clearly pointing out what would happen at the resurrec- tion. Paul’s application is thus seen to be appropriate, and the former volume will show the accuracy. (44) 2 Cor. iv. 13. 2 Cor. iv. 13. 13. ἔχοντες δὲ τὸ αὐτὸ πνεῦμα τῆς πίσ. 18. We having the same spirit of faith, TEWS, κατὰ τὸ γεγραμμένον ['Hrlorevoa, according as it is written, [I believed, Kemi Neil etc. | 13. κατα το yey. Ex. διο (FG g syr™™ go add καὶ) ελαλ. ... Mcion *P!P om (““e£exowe’’). The expression here used by Paul seems to be elliptical. It is as if he would say, “ Having the same spirit of faith as the psalmist who wrote, ‘I believed, therefore I spake, we also believe, therefore, we also speak.” But, instead of saying, “as the psalmist who wrote,” or of using some similar mode of introduction, he simply writes, κατὰ τὸ γεγραμμένον, “ according to that which is written,” which only intimates that the words * “The Old Testament in the New.” 44 2 Cor. vinl. 15; 1x! 9: Gat mr 10: [Table Alaa quoted are found in a writing, but one well known τὸ yeyp., without mentioning the penman. The quotation is made from Ps. cxvi. 10, and shows that the same principle, faith, leads to the same conduct under both dispensations. (45) 2 Cor. viii. 15. 2 Cor. viii. 15. 14, ... ὅπως γένηται ἰσύτης, (15) καθὼξς 14... . That there may be equality : γέγραπται [Ὁ τὸ πολὺ οὐκ ἐπλεόνασεν, (15) As it is written, [He that had κιτ.λ.] gathered, etc.] The church under the Mosaic dispensation typifies her under that of the New Testament; and when Paul here enjoins on the Christians at Corinth, that, after the example of the Macedonians (ver. 1—4), they should contribute liberally for the poor saints at Jerusalem (ver. 6, 7), he asks it as a proof of their love (ver. 8), and points to what the Lord had done for them (ver. 9), adding that they should do it willingly and according to their ability (ver. 12), and that the time might come when they would be similarly circumstanced, and such would have to be done for them (ver. 13, 14). Then his mind reverts to what happened in the wilderness, when God’s people all shared alike; and so he continues with—“that there may be equality; as it is written, He that had gathered much,” etc. wherein he quotes Exod. xvi. 18, to show the correspondency. (46) 2 Cor. ix. 9. 2 Cor. ix. 9, 8. δυνατὸς δὲ 6 θεὸς πᾶσαν χάριν περισ- 8. And God is able to make all grace σεῦσαι els ὑμᾶς, wa ἐν παντὶ πάντοτε abound toward you; that ye, always πᾶσαν αὐτάρκειαν ἔχοντες περισσεύητε haying all sufficiency in all things, eis πᾶν ἔργον ἀγαθόν, (9) καθὼς γέ- may abound to every good work: (9) γραπται [᾿Ἑσκόρπισεν, ἔδωκεν, k.T-d.] As it is written, [He hath dispersed abroad, ete. ] The “abounding in every good work,” which is to be traced back to God as its source and cause, Paul illustrates by a quo- tation made from Ps. exii. 9, “He hath dispersed,” ete., which he prefaces by the usual formula, καθὼς γέγραπται, “accord- ing as it is written.” (a7) Gal. iii. 10. Gal. ii. 10. 10. ὅσοι yap ἐξ ἔργων νόμου εἰσίν, ὑπὸ 10. For as many as are of the works of κατάραν elaly’ γέγραπται γὰρ ὅτι [ἐπι- the law are under the curse: for it is κατάρατος πᾶς, k.T.A.] written, [Cursed is every one, etc. ] Table A. II. 1.] GAL. If. 15. 45 Justification is not by the works of the law, but by faith. Abraham believed, and was justified (ver. 6). See Romans iv. And the way is the same yet. “For,” says Paul, “as many as are of the works of the law are under curse ;” ὁ.6., whoever expects justification by obedience to the law has to fulfil the commandments of the law perfectly ; and whoever does not so, is accursed ; “for it is written,” in the book of Deuteronomy (xxvii. 26), “Cursed is he that confirmeth not the words of this law to do them.” See the former volume * for Paul’s accuracy. The original speaks of the law as present, “this law,” and as the chief object of discourse; whereas Paul, speaking of the same object, yet directs them, as it were, where to find what they are required to obey, by saying, “written in the book of the law.” This ending might be used to point out the source of quotation, and would bring this formula under the next division, A. II. 2 (48) Gal. ii. 13. Gal. ii. 13. 13. Χριστὸς ἡμᾶς ἐξηγύόρασεν ἐκ τῆς και 13. Christ hath redeemed us from the Tapas TOU νόμου, γενόμενος ὑπὲρ ἡμῶν curse of the law, being made a curse κατάρα, ὅτι γέγραπται [{Ππππικατάρατος for us: for it is written, [Cursed ts πᾶς ὁ κρεμ μενος ἐπὶ ξύλου. | every one that hangeth on a tree. | 13. ore yeyp. (Gb") ο. ABCD*E*EG al it vg al Dam Hier al mu...o7 yeyp. yap c. D***Hi**KL al pler syrutt cop al Did Chr Thdrt al. Under the curse are all those who expect salvation by ful- filling the law, Paul had, as it were, said in verse 10. “ From the curse of the law Christ hath redeemed us,” he says now; and he shows how Christ hath done so. “It is written, Cursed is every one that hangeth on a tree ;” and Christ was suspended on the cross, not for any sins of His own, since He was sinless (2)@or. v. 21; Heb. iv. 15, vii. 26; 1 Pet. u.22; 1 John ii. 5); but “ His own self bare our sins in His own body on the tree” (1 Pet. ii. 24); and thus was He “made a curse for us,” as Paul says here. It is to show, then, how Christ was made a eurse that Paul quotes Deut. xxi. 23, prefacing with γέγραπται; but, as he had said ἐκ τῆς κατάρας τοῦ νόμου, “from the curse of the law,” this expression could be supposed to point out the source, or tell where especially it is written, which would bring this formula under the next division, A. II. 2 * « similiter Cyp (ad Quirin. 1.) in ed Erasm., which is ψαλμῷ without a number, the reading that Bengel approves. Next is that of ABO lot al arm, which adds τῷ δευτέρῳ to the preceding, after γέγραπται. Third is that of EG al pler vv pler Chr Thph Amb, which transposes the τῷ δευτέρῳ from after the γέγραπται (as in the second) to before it, giving ψαλμῷ τῷ δευ- τέρῳ γέγραπταυ, the reading of στ (=Gb). Fourth is that of H al, which places δευτέρῳ before ψαλμῷ. Fifth is that of D and the writers mentioned above, which reads πρωτῷ for δευτέρῳ of the fourth, giving that adopted by Tischendorf. Lachmann has made a text for himself, without MS. or other authority, by combining the first and the fifth, and following the second in placing the number, thus making τῷ ψαλμῷ γέγραπται TO πρωτῷ. The quotation is found in what is now called the second psalm, verse 7; and thus would the readings second, third, and fourth, be explained, as also reading first, which only mentions “the psalm” without numbering it. But how to account for the fifth reading, which is most likely the correct one, δευτέρῳ having been afterwards written instead, as a correction of πρωτῷ, to make the MSS. agree with the divisions and numbers of the original, or the number being left out. The book of Psalms was divided into five sections, the first ending with Ps. xli., the second with Ps. Ixxii., the third with Ps. Ixxxix., the fourth with Ps. cvi. and the last with Ps. ο]., as they are now found numbered. What is now called the jirst psalm may have been introductory to the whole book, and thus the second psalm would be the jivst of the first section. Another solution is that what are now called first and second psalms were formerly one psalm, of course the first ; and hence a quotation from what we call the second psalm would belong to the first. In Origen’s schol. in Ps.” it is said, δυσὶν ἐντυχόντες 5 66 Acts xi. 83; xv. 1ὅ. [Table A. II. 2 ἑβραϊκοῖς ἀντιυγράφοις ἐν μὲν τῷ ἑτέρῳ εὕρομεν ἀρχὴν δευτέρου ψαλμοῦ ταῦτα, ἐν δὲ τῷ ἑτέρῳ συνῆπτο τῷ πρώτῳ καὶ ἐν ταῖς πράξεσι τῶν ἀππ. τὸ Υἱός μου εἶ σὺ K.T.r. ἐλέγετο εἶναν τοῦ πρώτου ψαλμοῦ: ... τὰ ἑλληνικὰ μέν TOL ἀντίγραφα δεύτερον εἶναι τοῦτον τῶν Ya. μηνύει. Kal τοῦτο δὲ οὐκ ἀγνοητέον. ὅτι ἐν τῷ ἑβραϊκῷ οὐδενὶ τῶν ψα. ἀριθμὸς παράκειται πρῶτος, εἶ τύχοι, ἤ δεύτερ. ἤ τρί. Hilary writes: “Plures nostrum am- biguos fecit apostolica auctoritas, utrum psalmum hune cohzrentem primo et veluti primi extremum putent esse, an vero subjaventem et secundum potius nominent. Namque in actibus app. primum hunc haberi atque esse sub oratione Ὁ. Pauli ita docemur.” Justin, in Apol. 1. 40, adduces the text of each psalm, with no distinction between them, and thus testifies that both psalms were joined into one; and so does Petilian ap Aug. And Bede says: “Quidam edd habent: sicué om primo psalmo scriptum est. Quod ita exponitur, primum et se- cundum ps. compositos.” Tischendorf, from whom these remarks are drawn, ends with: “Id quod ex Hebrzcorum usu fieri quum Rabbini (vide locos ap. Wetst.) tum Greeci ut Eus Euth (πολλὰ τῶν ἑβραϊκῶν ἀντιγρ. συνημμένον ἔχουσι τῷ πρώτῳ ro. TOV δεύτερον, οὐ προσκειμένου τοῖς ψα. ἀριθμοῦ Tap’ αὐτοῖς) auctores sunt, ipsisque antiquis libris scriptis probatur”’ And every one knows that in the Sept. the numbering of the psalms after the eighth varies from the Hebrew, the ninth and tenth of the latter being conjoined into the ninth of the former, so that the Sept. number is one less than the Heb., until the hundved and forty seventh of the Heb. is reached, which forms the hundred and forty-sixth and seventh of the Sept., after which they again agree, only a hundred and fifty-first psalm is added in the Sept. of some MSS. and edd. (15) Acts xy. 15. Acts xv. 15. 15. καὶ τούτῳ cunpevovew of λάγοι τῶν 15. And to this agree the words of the προφητῶν. καθὼς γέγραπται (16) Mera prophets ; as it is written, (16) After ταῦτα ἀναστρέψω, K.T.r. | this I will return, etc.] The quotation in verses 16, 17, 1s taken from Amos ix. 11, 12. That is where vt is written. And James is speaking of οἱ λόγοι τῶν προφητῶν, “the sayings of the prophets.” There- Table A. II. 2.] Acts xv. 15. 67 fore Amos was a prophet, and this quotation was one of his sayings as such. He was also only one of “the prophets,” James's words implying that there were several. These “say- ings of the prophets” were written, too, and would form the “book of the prophets.” These conclusions are like those drawn from Stephen’s words, recorded in Acts vii. 42. Now Amos had foretold, in ch. ix. 12, “That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the Lord that doeth this,’ according to the present text, which, of course, the authorized version follows ; but in the Septuagint it is, “That the residue of men may seek after We, and all the Gentiles upon whom my name is called, saith the Lord, who doeth all these things.” (See the former volume* for the charge of corrupting this text, brought against the Jews; for the reasons on which it is made; and for the alterations whereby the text is brought back to its original form.) And James applies his words to the present matter. He says: (ver. 14, 15) “Simeon (7.e., Peter) hath de- clared how God at the first did visit the Gentiles, to take out of them a people for His name. And to this agree the words of the prophets; as it is written,” and then come those words of Amos. Amos, then, as James interprets, foretold the in- bringing of the Gentiles, or the gathering out from among the Gentiles of a people to be called by His name, in contradistinc- tion to the Jews, who, as a nation, had been chosen before the other nations, whereas now they were to be from “out of every kindred, and tongue, and people, and nation” (Rev. v. 9), who were to be called God’s people, the Jews having been rejected, as a nation, for not receiving the Messiah (John i. 11), God’s own Son (Luke xx. 13—18). It could only be by God’s telling him, that Amos could so foretell; indeed, he represents the language he employs as “said by the Lord” (ver. 12); and thus, what he speaks and writes was spoken and written by him as “moved by the Holy Ghost,” as inspired of God, so that his writing was “ theopneustic scripture ” (2 Tim. iii. 16) γραφὴ θεόπνευστος. * “The Old Testament in the New,” pp. 202, 203. σι » 68 1 Cor. ix. 9. 8. μὴ κατὰ ἄνθρωπον ταῦτα λαλῶ, ἢ καὶ ὁ νόμος ταῦτα οὐ λέγει ; (9) ἐν γὰρ τῷ Μωῦύσέως νόμῳ γέγραπται [Οὐ κημώ- σεις βοῦν ἀλοῶντα"] μὴ τῶν βοῶν μέλει 1 Cor. 1x. 9: xiv. 21; GaL. τη. 10,15. ΠΆΡΙΣ ΗΝ 2. (16) 1 (Cor ix 9 8. Say I these things as a man? or saith not the law the same also? (9) For it is written in the law of Moses, [Thou shalt not muzzle the mouth of τῷ θεῷ; (10) ἢ δ ἡμᾶς πάντως λέγει; δ᾽ ἡμᾶς γὰρ ἐγράφη, κ.τ.λ. 9. ἐν yap Tw pw (μωυ- ο. BCKL al mu; στ μω- ο. Aal pl) vouw (al* vv mu Nyss Chr Thdrt! vou. μω., Ambrst om pw) yeyp. c. ABCKL al ut vdtr fere omn νϑ ἃ] pl... Gb’ yeyp. (Hil ait) yap ce. DEFG it Hil. the ox that treadeth out the corn.] Doth God take care for oxen? (10) Or, saith he ἐξ altogether for our sakes? For our sakes, no doubt, this is written, etc. Paul is showing that the minister ought to live by the gospel (ver. 14); and, following up the questions he has been putting in ver. 7, he asks, μὴ κατὰ ἄνθρωπον ταῦτα λαλῶ; “Say I these things asa man?” ἢ καὶ ὁ νόμος ταῦτα ov λέγει ; “ or does not the law too say these things?” And having made this appeal to the law, he proves his point thereby, adding: ἐν yap τῷ Maicéws νόμῳ γέγραπται Ov κημώσεις βοῦν ἀλοῶντα, “ For in the law of Moses it is written, Thou shalt not muzzle the ox treading.” By “the law” here, then, he understands “the law of Moses;” or, if they be not co-extensive, the latter is comprehended in the former, and forms part of it. “The law of Moses” was written, existed as a writing. This, however, does not state that Moses wrote his law. The quotation is made from Deut. xxv. 4, which shows that that was included in “the law of Moses.” (17) 1 Cor. xiv. 21. 21. In the law it is written, [With men of other tongues and other lips, ὗς.) 1 Cor. xiv. 21. 21. ἐν τῷ νόμῳ γέγραπται Ore [éTEpoyAwo- σοις καὶ ἐν χείλεσιν ἑτέροις λαλήσω, K.T.A.] This quotation is made from Isa. xxvii. 11,12. But Paul says “it is written in the law;” therefore Isaiah formed part of “the law.” The term “the law,” then, seems to apply to, and comprehend, all the Old Testament writings. (18) Gal. iii. 10,13. 10. ὅσοι yap ἐξ ἔργων νόμου εἰσίν, ὑπὸ κατάραν εἰσίν᾽ γέγραπται γὰρ ὅτι [ἐπι κατάρατος πᾶς OS οὐκ ἐμμένει ἐν πᾶσιν Gal. ii. 10, 13. 10. For as many as are of the works of the law are under the curse ; for it is written, [Cursed 7s every one that Table A. II. 2.] τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ vd- μου τοῦ ποιῆσαι αὐτά.]... (19) Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νό- μου γενόμενος ὑπὲρ ἡμῶν κατάρα, ὅτι GENERAL SUMMARY. 69 continueth not in all things which are written in the book of the law to do them.] ... (13) Christ hath redeem- ed us from the curse of the law, being γέγραπται [᾿Επικατάρατος πᾶς, κιτ.λ.} made a curse for us: for it is written, [Cursed zs every one, etc.] The two introductory formulz here have been already con- sidered in the former part of this table, viz., Table A. IL. 1 (47) and (48), and the passage is brought in here for the sake of the expression in the quotation itself, viz., τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου, “which are written in the book of the law.” Paul is contrasting οἱ ἐξ ἔργων νόμου, “those of works of law,” and οἱ ἐκ πίστεως “those of faith” (ver. 2, 5, 7—9) ; and of the former he says, ὑπὸ κατάραν εἰσίν" “they are under a curse,” which he proves by quoting Deut. xxvii. 26. This quotation he introduces by γέγραπται, “it is written,” and from the connection one might understand “in the law,” an omission suppliable also from the quotation itself, as seen above, which speaks of “the book of the law.” Deut. xxvii. 26 speaks only of “the words of this law to do them,” but Deut. xxxi. 24 says, “When Moses had made an end of writing the words of this law in a book ;” and thus Paul could write, “The things which are written in the book of the law to do them.” There was, then, “the book of the law,” the written book. GENERAL SUMMARY. From this examination of the above passages it is seen that of the seven New Testament writers who quote from the Old Testament, five do so with the introductory formule which specialize the writings; that is, besides using γέγραπται, “it is written,” they add a phrase which shows where. James and Peter are the two in whose writings this introductory formula, thus qualified, does not occur. Yet it has been seen that they used it: in the Acts of the Apostles an instance of each is recorded ; of Peter, in Acts i. 20, and of James, in Acts xv. 15. The following table shows in which writings, and how often, this formula occurs. ΟΝ 70 GENERAL SUMMARY. [Table A. IT. 2. New Test. writing. This formula New Test. writing. This formula occurs. occurs, In Matthew's Gospel. Once In Acts of Apostles. 4 times In Mark’s + ; 2 times In Paul’s Ep. to 1 Cor. βου τα, In Luke’s fs : ἌΣ “5 εἰ Gal. Once In John’s ᾿ ἅτ ον — 18 times Again, in the Historical Books, it must be noticed who is the speaker; whether it is the writer himself, or another whom he brings forward in the narrative. And by attending to this the following result is got :— New Test. writing. Instances occur, By whom made. In Matthew’s Gospel . 1 1 by chief priests In Mark’s x ἢ 2 1 by Jesus, 1 by Mark In Luke’s 3 4 1 by Jesus, 3 by Luke In John’s 5 4 All by Jesus In Acts of Apostles 4 1 by Peter, 1 by Stephen, 1 by Paul, -- 1 by James 15 That is, six by our Lord, three by Luke, one by Peter, James, Paul, Stephen, Mark, and chief priests each, and Paul has three besides in his epistles. Next, of the twenty-five Old Testament writings quoted from in the New Testament, seven are found under the formula here considered ; viz., Exodus, Leviticus, Deuteronomy, Psalms, Isaiah, Amos, and Micah, which are taken from as the following table shows :— Book of O. T.. No. of Quot. Book of O, T. No. of Quot. Book of O. T. No. of Quot. Exodus Bi | Psalms 3 4 Micah . Pe! Leviticus . aN Tsaiah . Ε τ Ὁ = Deuteronomy . 4 Amos . 5 ΣᾺ 19 Making nineteen times in all; but Luke x. 26, quotes from two writings, viz., Leviticus and Deuteronomy, which accounts for only eighteen formule. Now, of these writings, some are quoted expressly, or by NUME ; 6. ἢ. :- Psalms, in Acts i. 20, by Peter, in the words, “It is written in the book of Psalms.” In Acts xiii. 33, by Paul, when he says, “As also in the ‘first, psalm it is written.” Isaiah, in Mark 1. 2, by Mark, who writes, “ As it is written in Isaiah the prophet.” Table A. II. 2.] GENERAL SUMMARY. 71 In Mark vii. 6, by Jesus, in the words, “ Well hath Isaiah prophesied, . . . as it is written.” In Luke 11. 4, by Luke, who writes, “As it is written in the book of the sayings of Isaiah the prophet.” In Luke iv. 17, by Luke, who writes, “The book of the prophet Isaiah, and . . . He found the place where it was written.” And “the law,” when taken in its limited sense as made up of the Pentateuch, or the five books of Moses, so called, may also be regarded as quoted by name— In Luke x. 26, by Jesus, when He said, “ What is written in the law ?” and received an answer taken from Deuteronomy and Leviticus. In Luke ii. 23, by Luke, who says, “ As it is written in the law of the Lord,” and quotes from Exodus. In 1 Cor. ix. 9, by Paul, who writes, “ For it is written in the law of Moses,” and subjoins a quotation from Deuteronomy. In John viii. 17, by Jesus, in the words, “It is also written in your law,” meaning Deuteronomy. This expression, “the law,’ is also extended to embrace pro- phetical writings ; at all events, writings which are elsewhere spoken of as those of a prophet, are included in “the law” in 1 Cor. xiv. 21, by Paul, who says: “In the law it is written,” when he quotes Isaiah, whom we have found called “the pro- phet,” a few lines above. Moreover, not only is it extended to embrace the prophets ; it embraces also the Psalms— In John x. 34, when our Lord says: “Is it not writ- ten in your law?” and then He quotes from the Psalms. In John xv. 25, when our Lord says: “The word which is written in their law,” meaning written in the Psalms, where it is found. The term “the law,” then, would seem to comprise all the Old Testament writings; as, while applied under the name “the law of the Lord,” as His who gave it, to Exodus; and under the name “the law of Moses,” as his through whom it was given, to Deuteronomy, and under the name “ your law,” 72 GENERAL SUMMARY. [Table A. IT. 2. 1.6., of the Jews, as theirs to whom it was given, to Deuteronomy also; and, under the name “the law” simply, or “ the book of the law,” to Leviticus and Deuteronomy ; it was likewise applied to Isaiah, under the name “the law;” and to the Psalms, under the name “ your law,” or “ their law,” 1.6., of the Jews. It was, then, inclusive of Isaiah and the Psalms, as these passages show. When the Old Testament writings are spoken of in divisions, sometimes two are mentioned ; to wit, “the law” and “the pro- phets.” The former we have found already; the latter occurs— In John vi. 45, where our Lord says: “It is written in the prophets,’ when He quotes from Isaiah, called by Him a prophet (Mark vii. 6). In Acts vii. 42, where Stephen says: “As it is written in the book of the prophets,” when he quotes from Amos. In Acts xv. 15, where James says: “To this agree the sayings of the prophets; as it is written,” and then follow the words of Amos. Whence it appears that Isaiah and Amos are placed in this division, which of course may include more. Indeed, from Matt. 11.5, where the chief priests are spoken of as saying: “ For thus it is written by the prophet,” when they quote from Micah, it is clear that he was included in “the prophets.” How many more will have to be ascertained otherwise. Again, sometimes three divisions of the Old Testament writ- ings are mentioned; to wit, “the law,” “the prophets,” and “the psalms” (as in Luke xxiv. 44), of which divisions we have found the names in the introductory formulz just considered. Lastly, what is to be specially noticed is the way these Old Testament writings are spoken of. “The law,’ whether simply so called, or as “of the Lord,” “of Moses,” or of the Jews, is appealed to as authoritative. For instance (Luke x. 25—28), when the lawyer put the question to our Lord, “ What shall I do to inherit eternal life?” our Lord answered by the question : “What is written in the law?” evidently showing that He thought the lawyer should have found or would find his an- swer there. And when the lawyer thereupon quotes from Deuteronomy and Leviticus, our Lord “said unto him: Thou hast answered right;” which means, not only that he had quoted Table A. II. 21 GENERAL SUMMARY. 73 what the law says (and thus Deuteronomy and Leviticus are contained in the law), but also that part of it which answers his question; for our Lord adds: “This do, and thou shalt live.” Here it is seen that “the law” is directive on the most impor- tant question—human action in order to eternal life. The other view of this question, not being brought before us here, is not entered on, but see Acts xvi. 30, 31. Again (John viii. 12—18), when the Pharisees said that, as Jesus bore record of Himself, His record was not true, because it was only Himself that was bearing it, He replied by quoting from the law (from Deuteronomy) that “the testimony of two men is true,” and applied the quotation to the then circumstances, when there were His own testimony and that of the Father, and therefore His judgment was true. There would have been no use in making this appeal to the law, unless it would have been re- garded as settling the matter. “Your law,” then, was clearly of acknowledged authority, and decisive. Once more (1 Cor. ix. 7—14), when Paul is treating of the support of the gospel ministry, and asks the question: “Saith not the law, too, these things ?” quoting from Deuteronomy in his support, he shows that the answer would carry the necessary weight with it. Evidently, then, “the law ” was the law; 7.¢., possessed of autho- rity, and acknowledged to be the rule. Yet, this authority it had not of itself, but derived it from Him who had given the law, and hence it was sometimes called “the law of the Lord;” andit was acknowledged to be the rule, and hence called “your law” and “their law,” because the Jews regarded it as given by the Lord their God, and as having the highest authority over them, Again, we have found “ the prophets,” or “the sayings of the prophets,” or “the book of the prophets,” quoted from. Now, the prophets were those who spake forth or beforehand ; who spake forth, on the one hand, the will of God, which He had made known to them to deliver to mankind; spake beforehand, on the other hand, of events whose occurrence was future. Both these imply that God spake to them and by them. They could not know the will of God to announce to men, unless He communicated it to them; nor could they tell beforehand of events yet in the future, unless He who knows the end from 74 GENERAL SUMMARY. [Table A. II. 2. the beginning, should tell them thereof. In either case, then, the prophets were inspired by God, unless it were that they falsely declared—that they announced as what God had told them, what was the product of their own imagination. But, then, should we have our Lord saying: “It is written in the prophets, And they shall be all taught of God”? (John vi. 45), words which are found in Isaiah, whom He has expressly spoken of as having prophesied: “ Well hath Esaias prophesied of you hypocrites” (Mark vii. 6). And we found James quoting from Amos as one of the prophets, who had foretold what was then happening. The chief priests, likewise, when asked “ where the Christ should be born,” answered : “In Bethlehem of Judea; for thus it is written by the prophet;” and then they quote from Micah, who could know of Messiah’s birthplace only as it was made known to him by God. It is clear, then, that the pro- phets, who told of coming events, many of them in the far-off future, received such knowledge from God, whose will they were also appointed to declare; for, if they executed the former office, surely the performance of the latter was as much, if not more, required for their contemporaries. And the conclusion thus arrived at is expressly asserted by Peter in reference to David, in one of his prophetic psalms of Messiah and His times. No words can be plainer than those which Luke ascribes to him (Acts i, 15—20), when Peter says: “ Which the Holy Ghost by the mouth of David spake before.” Here, the Holy Ghost is the speaker, and David is only the instrument as it were. And what Peter says here is like that said in his Second Epistle (i. 21): “Holy men of God spake as they were moved by the Holy Ghost.” See also Acts iii. 18, where Peter’s words are: “Those things, which God before had showed by the mouth of all His prophets.” Now, either He so spake, or He did not. If the former supposition be allowed, we have Peter's evidence to the inspiration of the prophets by God—evidence like that in his Second Epistle—and hence Peter may have so spoken. If the latter supposition be made, Luke’s record is false (though quite in character with Peter); and yet what he represents him as having said must have agreed with Christian belief, and is quite in harmony with other records, as shown above. ABLE, Α. ΤΠ. Embraces all those quotations which are introduced by a for- mula containing the derivative γραφὴ, “scripture ;” and is divided into two parts: Table A. III. 1, where the formula is general, and Table A. IIT. 2, where it is special. TABLE A. IIL. 1, Where the formula is general ; 1.6., not any particular book or writer is spoken of, but “scripture” is named generally, though a particular part, of course, is quoted. (1) Matt. xxi. 42. Matt. xxi. 42. 42. Λέγει αὐτοῖς ὁ Τησοῖς Οὐδέποτε dvéy- 42. Jesus saith unto them, Did ye never νωτε ἐν Tals γραφαῖς [Λίθον ὅν ἀπεδοκ- read in the scriptures, [The stone ἔμασαν οἱ οἰκοδομοῦντες, k.T.X. | which the builders rejected, etc.] 42. εν τ. (Ζ αὖ vdtr add ay.ais) ypapacs (et. Or1.)...6. e Or? Epiph Chr Ir om. The quotation, “The stone,” etc., which Jesus here makes from Ps. exviil. 22, 23, is “read in the scriptures,’ He says. The book, then, from which it is taken, was called ai γραφαὶ, “the writings.” But His question tells more than that. He does not ask: Have ye never heard it read in the scriptures ? And we know that the scriptures were read, so that those now hearing Him might have heard them read. The injunction on that point is given in Deut. xxxi. 9—13; and that it was at- tended to is recorded in several places, as Josh. viii. 34, 35 ; Neh. viii. 1—3; Acts xv. 21; especially Acts xiii. 15, 27; where “the reading of the law and the prophets” as a thing done “every sabbath day” is mentioned. But His question is: “Have ye never read in the scriptures?” Those, then, to whom He put the question, had “the scriptures,” and read them. The words imply as much. Now, who ‘were thus questioned? Verse 23 says: “And when He was come into the 76 Marx χη. 10; xv. 28; Jonn νη. 38. [Table A. TIL. 1 temple, the chief priests and the elders of the people came unto Him ;” and verse 45 says: “And when the chief priests and Pharisees had heard His parables, they perceived that He spake of them.” It was, then, “the chief priests and elders of the people” who had “the scriptures,” and read them. (2) Mark xii. 10. Mark xii. 10. 10. οὐδὲ τὴν γραφὴν ταύτην ἀνέγνωτε 10. And have ye not read this scripture, [Ac@oy ov ἀπεδοκίμασαν, κ.τ.λ.] [The stone which the builders, etc.] This is similar to the preceding, and refers to the same occasion. (3) Mark xv. 28. Mark xv. 28. 28. καὶ ἐπληρώθη H γραφὴ ἡ λέγουσα 28. And the scripture was fulfilled, [Kal μετὰ ἀνόμων ἐλογίσθη. which saith, [And he was numbered 28. or (Ln) καὶ ἐπληρώθη ἡ γραφὴ (H with the transgressors. | φωνὴ) ἡ λέγουσα (cop om V al add τοὶ Kat (al pauc om) μετὰ ἀνόμων ἐλο- γίσθη c. EFGHKLMPSUVIA al pl itPler ve cop syr"™ go aeth al ... om (Gb) c. ABC (et* et***) DX al* fere (in his evgll fere?°) k sah 51": In Tischendorf’s text this verse is left out, but it is given in Lachmann’s. (See the MS. authorities above.) Schulz remarks, “Hx Mc! genere non est; formulam citandi ex Jo., locum e Le cepisse videtur glossae auctor.” The quotation is taken from 158. 111. 12, which is found quoted in Luke xxii. 37, where our Lord says: λέγω yap ὑμῖν ὅτι ἔτι τοῦτο TO γεγραμμένον δεῖ TEE- σθῆναι ἐν ἐμοί, “ For I say unto you, that this that is written must yet be accomplished in me.” The τοῦτο τὸ γεγραμμένον of Luke is the ἡ γραφὴ ἡ λέγουσα of Mark, who says, ἐπληρώθη “it was fulfilled,” our Lord having said, δεῖ τελεσθῆναι ἔτι ἐν ἐμοί, “ought to be yet fulfilled in me.” This quoted passage, then, is a prophecy, and foretold circumstances which accom- panied our Lord’s death. Part of “the scriptures,” then, is prophetic. (4) John vii. 38. John vii. 38. 88. ὁ πιστεύων εἰς ἐμέ καθὼς εἶπεν ἡ 88. He that believeth on me, as the γραφή, [ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ scripture hath said, [out of his belly ῥεύσουσιν ὕδατος ζῶντος.] shall flow rivers of living water.] It is Jesus who is speaking; and at the first reading of the Table A. III. 1] JoHN vir. 38. 77 words, it would seem that “the scripture hath said, Out of his belly shall flow,” etc., as if the latter clause were a quota- tion. But Chrysostom long ago asked: ποῦ εἶπεν ἡ γραφὴ ὅτι Tlorapoi ; «.7.r., “ Where said scripture that ‘rivers ?’” ete., and answered: οὐδαμοῦ, “ Nowhere.” Hence, it has been concluded that, as it is not a direct quotation, it gives the substance of several places of the Old Testament. And most commenta- tors are of opinion that the original should be sought for in such passages as Isa. xliv. 3; lv. 1; Ivii. 11; since these texts contain expressions similar to that here, though partly unlike ; and that the words, “as said the scripture,” do not restrict one to some particular passage as cited, but leave one at liberty to suppose that the general tenor of several passages is given. John explains in the next verse (“ But this spake He of the Spirit, which they that believe on Him should receive,”) what Jesus meant by the words, “Out of his belly,” etc.; @e., John says that Jesus’ words are the same as “He that believeth on me shall receive of the Spirit,” which is signified by the saying, “Out of his belly shall flow rivers of living water.” Some think that,as the words do not occur in the Old Testament, it may be a quotation from an apocryphal book ; but the formula καθὼς εἶπεν ἡ γραφὴ, “as said the scripture,” excludes such a conjecture, since “no New Testament writer applies ἣ γραφὴ to what we call uncanonical books, or books not admitted by the Jewish Church to be the Word of God. Others, again, do not think it needful to consider it a quo- tation at all, but regard it as Jesus’ words, containing a promise to the faithful, and connect καθὼς εἶπεν ἡ γραφὴ with the preceding words, reading “He that believeth on me, according as the scripture hath said,’ 1.6., according to the representation given of me in scripture; whose faith is in me,as the scripture sets me forth; who has drawn from scripture his notions of the Messiah, and finding them em- bodied in me, believes in me; such a one shall receive of the Spirit, or, “out of his belly shall flow rivers of living water.” But the former view given above seems preferable to this one. For Jesus had said, (ver. 37) “If any man thirst, let him come unto me, and drink;” and in John iv. 14 Jesus is set forth saying, “ Whosoever drinketh of the water that I shall give him 78 JOHN vit. 42. [Table Α. Π1.1. ~ shall never thirst ;” and in ch. vi. 35,“ He that believeth on me shall never thirst;” from which it appears that “he that believeth on me” is “whosoever drinketh of the water that I shall give him.” But we have seen that John interprets our Lord’s words as meaning, (ver.39) “They that believe on Him shall receive of the Spirit,” symbolized by the water to be given’ by Jesus. And thus Jesus could say, (ver. 38) “He that believeth on me (shall never thirst, but contrariwise) out of his belly shall flow rivers of living water, as the scripture hath said,” meaning the general sense of many passages of serip- ture, and not one particular place, an interpretation which the phrase will bear, as is shown by the following passage to be considered next. (5) John vii. 42. John vii. 42. Al. ... of δὲ ἔλεγον Μὴ γὰρ ἐκ τῆς Γαλι- 41. ... But some said, Shall Christ come alas ὁ Χριστὸς ἔρχεται; (42) οὐχὶ H out of Galilee? (42) Hath not the γραφὴ εἶπεν ὅτι [ἐκ τοῦ σπέρματος Aa- scripture said, [That Christ cometh veld καὶ ἀπὸ Βηθλεὲμ τῆς κώμης, ὅπου of the seed of David, and out of the ἣν Δαυείδ, ἔρχεται ὁ Χριστός :] town of Bethlehem, where David 42, οὐχι (Ποὐχῆ) c. DEGHKMSUXTAA was ] ut vdtr omn Cyr... Ln 49. ovx c. B** (οὐκ) LT Or | eurev...D al pauc λέγει, item dicit it vg al. “ Hath not the scripture said?” is the question put by some of the audience, and requiring an affirmative answer. But where hath it so said? Not in any single passage. Yet by comparing several places, such as 2 Sam. vii. 11—13, 16; Isa. xi. 1; Jer: xxii. 5; Mic. v.2; 1 Sam: xvi. 1-135 πὲ statement may be gathered from scripture. Scripture, then, does say, that “the Christ cometh,” that “He cometh of the seed of David,” that “He cometh out of Bethlehem,” that the Bethlehem was “ the village where David was.” The passages of the Old Testament writings, where these facts are recorded, are thus seen to be looked upon by the part of the audience who put the question, as scripture. It is seen also that the question, οὐχὶ ἡ γραφὴ εἶπεν ; “ Hath not the scripture said ?” does not restrict one to one passage for answer, but gets the answer drawn from several places. And as that is the case here, it may be the same in other places where the same phrase occurs. And certainly the scripture is quoted, though not in very word, yet in substance, when such a phrase precedes. Table A. ΠΙ.1] Jown xi. 18: x1x. 34. 79 (6) John xiii. 18. John xiii. 18. 18. ov περὶ πάντων ὑμῶν λέγω" ἐγὼ οἷδα 18. I speak not of you all: I know ods ἐξελεξάμην" ἀλλ᾽ ἵνα ἣ ypadh πλη- whom I have chosen: but that the ρωθή [O τρώγων μετ᾽ ἐμοῦ, K.7.d.] scripture may be fulfilled, [He that 18. eyw ... AK 4159 fere ec 1 q cop (oda eateth, etc.] yap ey) syr arm al Cyr add yap, hine Ln [y.] | ovs ὁ. ADEFGHKSUAA al pler Eus Thdrt...BCLM 33. 157. Cyr Twas (Ln) | ἡ yp. πλθρωθὴη ... D it mu vg go πληρ. ἢ Yp. It was during the conversation of our Lord with His apostles at the supper that He spake these words, “I speak not of you all: I know whom I have chosen: but in order that the scrip- ture may be fulfilled, He that eateth, etc. From now I speak to you before it happen, in order that ye may believe, when it has happened, that [am He.” “The scripture” which Jesus quotes is Ps. xli. 10; and He calls it prophetic, as He speaks of its being to be fulfilled. He Himself also utters a prophecy, and professes to do so, as read in verse 19; and it is given in verse 21... Incots ... εἶπεν ᾿Α μὴν, ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με, “. .. Jesus ... said, Verily, verily, I say unto you, that one of you shall betray me.” That is it of which “the scripture” spake in Ps. xl. 10; it foretold our Lord’s betrayer. Compare Peter’s words, as recorded in Acts i. 16. (7) John xix. 24. John xix. 24. 24. εἶπαν οὖν πρὸς ἀλλήλους Μὴ cxlow- 24. They said therefore among them- μεν αὐτόν, ἀλλὰ λάχωμεν περὶ αὐτοῦ, selves, Let us not rend it, but cast Tivos ἔσται. ἵνα ἣ γραφὴ πληρωθῇ ἡ lots for it, whose it shall be: that λέγουσα [Διεμερίσαντο τὰ ἱμάτιά μου, the scripture might be fulfilled, which K.T.A. | saith, [They parted my raiment, etc.] 24. εἰπαν c. LX al?... o7 Ln εἰπὸν c. rell ut vdtr | ov ... D*,* cop! syrP ™S de (syr aeth al et dixerunt) | ecra...D*,* εστιν, item it vg Cyp al cujus sit | ἢ λεγουσα... Β 249. ἃ Ὁ ce ff? (mont g l vg) sah pers? om: ita Ln. John is narrating what at the crucifixion the soldiers did with Jesus’ garments. There were four soldiers, and they made His garments into four lots, so that each soldier had one lot ; but His seamless coat, what was to be done with it? Which was to have it 1 (ver.23). “They said therefore among themselves, 80 JOHN ΧΙΧ. 86. [Table A. IIT. 1. Let us not rend it, but cast lots for it, whose it shall be” (ver. 24). And so they did. Now, John tells us that in so doing “ the scripture” was fulfilled, “the scripture which says, They parted my raiment,” ete. This scripture is Ps. xxi. 19; therefore Ps, xxii. 19 spake beforehand of what the soldiers are here recorded to have done; therefore it is prophetic ; there- fore it was given by inspiration of God. And if this verse is to be so regarded, what is to be thought of the rest of the psalm? Is it not prophetic likewise ? The second verse, first part, “My God, my God, why hast Thou forsaken me?” our Saviour utters from the cross (Matt. xxvii. 46; Mark xv. 34). The twenty-second verse, “ I will declare Thy name unto my brethren ; in the midst of the congregation will I praise Thee ;” Paul, in his Epistle to Hebrews (ii. 12), regards as spoken by Jesus: for he writes, (ver. 11) “He is not ashamed to call them brethren, (ver. 12) saying, I will declare,” ete. Verses 7 and 8 are evidently referred to in what is recorded in Matt. xxvii. 39—43 ; “wagging their heads” (ver. 39). “He trusted in God; let Him deliver Him now, if He will have Him” (ver. 43); or Mark xv. 29—32, Luke xxiii. 35. And Matthew, in ch. xxvii. 35, tells that verse 19, which John quotes, as here considered, “ was spoken by the prophet.” No wonder, then, that this psalm is counted Messianic. Few, if any, parts of the Old Testament are more frequently applied to Jesus, and the key-note is struck in the first verse. (8) John xix. 36. John xix. 36. 35. ἐπὶ δὲ τὸν ᾿Ιησοῦν ἐλθόντες ... οὐ και 33. But when they came to Jesus... τέαξαν αὐτοῦ τὰ σκέλη ... (36) ἐγένετο they brake not his legs...(386) For γὰρ ταῦτα ἵνα ἣ γραφὴ πληρωθῃ [Ὁσ- these things were done, that the Tov ov συντριβήσεται αὐτοῦ.] scripture should be fulfilled, [A bone 36. yap ... K 4110 δε. of him shall not be broken. ] “The scripture’ John speaks of, is of course in the Old Tes- tament writings; yet his exact words are not found anywhere there. One of three passages he may mean, either Exodus xii. 46,“ And a bone ye shall not break in it;” or Numb. ix. 12, “ And a bone they shall not break in it;” or Ps. xxxiv. 21, “ He keepeth all his bones; not one of them is broken.” Τῇ either of the two first be meant, then “the scripture” speaks primarily Table A. IIT. 1.] JOHN XIX. 37. 81 of the paschal lamb, and typico-prophetically of Jesus; if the last, John tells us it is prophetic of what happened. Which- ever it be, it was fulfilled, and therefore it was prophetic of that which fulfilled it. This not breaking of Jesus’ legs, when it was customary to do so to the crucified, foreseen by God, and by Him only, could be made known beforehand, either by word or by sign, by Him alone. If, then, the paschal lamb was a type of Christ, it was divinely so appointed; and if Jesus was the antitype, incidents in His life would have to occur to correspond with what the type foreshadowed, And so says John here, that they did take place. (9) John xix. 37. John xix. 37. 34. ἀλλ᾽ els τῶν στρατιωτῶν λόγχῃ αὐτοῦ 84. But one of the soldiers with a spear τὴν πλευρὰν ἔνυξεν, καὶ ἐξῆλθεν εὐθὺς pierced his side, and forthwith came αἷμα καὶ ὕδωρ. ... (37) καὶ πάλιν ἑτέρα thereout blood and water...(37) And γραφὴ λέγει [*OWovrar εἰς ὃν ἐξεκέν- again another scripture saith, [They τησαν.] shall look on him whom they pierced. ] 34. ενυξεν (al aliq evoré.)...al aliq ἡνοιξἕεν (vel yvvé.), item aperuit f g vg syr? al. After having told what was not done, John tells what was done. Jesus’ side was opened. And having stated that these things happened, to fulfil the scripture, which we have just seen in the case of the former, he proceeds to show it in the case of the latter. He writes, “And again another scrip- ture saith, They shall look on Him whom they pierced.” It is the last words, “Him whom they pierced,” that intimate what would be done, that foretold what was done, and which, of course, John had in view when he wrote that what the “other scripture says” was fulfilled. This “other scripture” is Zech. xii. 10, “ And they shall look upon me whom they have pierced.” “Upon me whom,” WX MS ὧν, does not differ from John’s εἰς ὅν, “unto whom,” which can be equally “unto (me) whom,” or “unto (him) whom,” according as one pleases. Zechariah’s words, from the form, are evidently prophetic: “They shall look ;” but, the looking being future, is the piercing also future, when it says, “me whom they pierced”? John clearly regards it as future to Zechariah’s day, when he declares that Zecha- riah’s words were fulfilled in the act done to Jesus, when His 6 82 Rom. tv. 3. - [Table A IIL 1.» side was pierced, and therefore in his view Zechariah’s words were prophetic thereof. But who speaks Zechariah’s words ? Who says, “Unto me whom they pierced”? Looking back, ver. 4 reads, “In that day, saith the Lorp,” etc.; ver. 1, “The burden of the word of the Lorp for Israel, saith the Lorp.” It is Jehovah, then, who says it; and it is “for Israel.” The whole is now manifest. Christ, the Lorn, foretells through Zechariah what the Jews would do to Him, ὁ. 6., “pieree Him ;” after which another thing was to be done by them, viz., “they shall look unto Him;” which was also foretold. But the point of time of the telling is cast into the future to Zechariah’s days, even into the future to the piercing, as if it had already hap- pened, and the future event to that is made prominent, the announcement of the good,—of the blessing for them,—not- withstanding their evil in act. (10) Rom. iv. 3. Rom. iv. 3. 2. εἰ γὰρ ᾿Αβραὰμ ἐξ ἔργων ἐδικαιώθη, 2. For if Abraham were justified by ἔχει καύχημα, ἀλλ᾽ οὐ πρὸς θεόν. (3) τί works, he hath whereof to glory ; but yop ἡ γραφὴ λέγει; [[Ἐπίστευσεν δὲ not before God. ~(8) For what saith ᾿Αβραὰμ, K.7.A.] the scripture? [Abraham believed 3. 7... F om. God, ete.] Paul had been showing that all, Jews and Gentiles, are sinners (ch. 111. 9—19); that consequently there can be no jus- tification by the deeds of law (ver. 20); that there is, however, justification by faith (ver. 28); that “the righteousness of God by faith of Jesus Christ is unto all and upon all them that believe” (ver. 22; 21—26); that this declaration is retrospee- tive and prospective; regards the sins before the Advent, as well as those after it (ver. 25, 26); and that boasting is ex- cluded by the law of faith (ver. 27). He now adduces Abra- ham’s example in proof, τί οὖν ἐροῦμεν ᾿Α βραὰμ Tov πατέρα ἡμῶν εὑρηκέναι Kata σάρκα ; (ch. τν. 1) “What shall we say, then, that Abraham, our father, as pertaining to the flesh hath found ?” The κατὰ σάρκα, “as pertaining to the flesh,” modifies εὑρηκέναι, “hath found,” and not τὸν πατέρα ἡμῶν, “our father ;” so that the question is, “hath found as to (or according to) the flesh ?” Shall we say that he was justified by works? No. “For,” says Paul, in ver. 2, “if Abraham were justified by works, he Mabie A IIT, 1} Rom. x 11; 1 Tum. v. 18, fp. 83 hath a boast; but not to God.” This last expression is ellipti- cal, and may be supplied in two ways; the one, “but (he hath) not (a boast) to God,” (and therefore he was not justified by works, a conclusion which agrees with scripture); ver. 3, “ For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness.” The other way, “but (he was) not (justified by works) to God” (see ili. 20); ver. 3, “ For what saith the scripture? Abraham believed God,” ete. Thus Abraham had the righteousness of faith, not justification by the deeds of law. And “the scripture” which Paul adduces to show it is Gen. xv. 6, which he would not bring forward unless it were thought to determine the point, and settle it beyond dispute. The narrative about Abraham being given in Genesis (ch. xi. 26—xxv. 10), this passage might properly enough have been placed in the next table (A. III. 2), as it might be supposed that Paul would quote from that part of the Scriptures which speaks specially of Abraham, 1.6., from Genesis. (11) Rom. x. 11. 9. ὅτι ἐὰν ὁμολογήσῃς ἐν τῷ στόματί σου" κύριον ᾿Ιησοῦν, καὶ πιστεύσῃς ἐν τῇ καρδίᾳ σου ὅτι ὁ θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ" (10) καρδίᾳ γὰρ πισ- τεύεται εἰς δικαιοσύ “γὴν, στόματι δὲ ὁμο- λογεῖται εἰς σωτηρίαν. (11) λέγει γὰρ 7 γραφή [Πᾶς ὁ πιστεύων ἐπ᾽ αὐτῷ ov Rome. ΕἸ 9. That if thou shalt confess with thy mouth the Lord Jesus, and shalt be- lieve in thine heart that God hath raised him from the dead, thou shalt be saved. (10) For with the heart man believeth unto righteousness ; and with the mouth confession is καταισχυνθήσεται. | made unto salvation. (11) For the 11. mas (h.1. nemo om) ... al paue prem scripture saith, [Whosoever believeth ort, on him shall not be ashamed.] This “scripture” is Isa. xxviii. 16, which is quoted also at the end of chap. ix. It is there introduced by, “as it is written,” which is the same in meaning as “the scripture says” here. See the former volume * for the variation from the original, and how to explain it. (12) iim. ve 18, £:p. 17. οἱ καλῶς προεστῶτες πρεσβύτεροι δι- πλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ. (18) λέγει γὰρ ἣ γραφή [Βοῦν ἀλοῶντα οὐ φιμώσει:)] καί [Αξιος ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ.] ΤΠ τῆς ve 18; ip: 7. Let the elders that rule well he counted worthy of double honour, especially they who labour in the word and doctrine. (18) For the scripture saith, [Thou shalt not muz- zle the ox that treadeth out the corn, etc.] * “The Old Testament in the New,” pp. 247, 248. 84 1 Tim: v.18; fp. [Table A. ITI. 1. “The scripture” which Paul here adduces, viz., Deut. xxv. 4, he uses as an argument for what he had just laid down, a weighty argument too—For the scripture says,’ as if that were quite enough. He had, as we found already in 1 Cor. ix. 9 (see Table A. 11. 2, page 68), used it for a similar purpose. The other part of this ver. 18, viz., cai” Afwos ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ, “and, The labourer is worthy of his reward,” is evidently given as also what “the scripture says.” The καὶ links it on to the preceding, so that the verse is, “For the scripture says this AND this.” Whence, then, has this quotation been taken? or, where does the scripture say so? In the former volume* I have answered : “In no part of the Old Testa- ment are these very words found, and hence follows the infer- ence that it cannot be a verbal quotation. But because exactly the same words are not met with, it by no means follows that it is no quotation at all, inasmuch as these very words may convey the same idea as is expressed in the original by different language, and the writer may give the sense, though not the letter. “Now, in Lev. xix. 13, and Deut. xxv. 14, 15, it is com- manded that the wages of any poor and needy hireling are not to remain overnight unpaid, but that, ere the sun is set, and as soon as his day’s work is done, they are to be given him, for which the assigned reasons are his condition, and his earnestly desiring them. But the command is based upon a more general principle still. If one does not deserve a thing, he should not get it, even though he earnestly ask it, and much less should it be voluntarily given him. But when one receives something, whether asked or unasked, we cannot but infer that he is regarded as deserving it, and more especially when Jehovah commands it to be done. We thus, then, reach the general principle stated in our passage, ‘Worthy is the workman of his hire, of which the command in Leviticus and Deuteronomy is a principal particular. “Hence it is seen that, although the same words are not found, yet the idea is contained in substance in the Old Testa- ment, and that is enough for our purpose.” Two other answers are given there, the former of which I * “The Old Testament in the New,” pp. 39, 40. Table A. II. 1.] JAMES II. 8. 85 would present thus. Paul in this passage writes: λέγει yap ἡ γραφή Βοῦν ἀλοῶντα οὐ φιμώσεις, καί ”Akwos ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ “The scripture,” then, “says” these two things. The former is found in Deut. xxv. 4, which must be “the scripture ” that Paul quotes. The latter is not found in these words in any part of the Old Testament, though it has been seen there in sense. But it is found in the New Testa- ment; in Luke x. 7, ἄξιος yap ὁ ἐργάτης τοῦ μισθοῦ αὐτοῦ, the same words as here; and in Matt. x. 10, ἄξιος yap ὁ épyatns τῆς τροφῆς αὐτοῦ, Where τῆς τροφῆς, “food,” instead of τοῦ μισθοῦ, “pay,” occurs. And in these two passages the ex- pression is not given as a quotation, but is used as a reason, which would be granted at once, for certain conduct to be pur- sued. It occurs in the accounts of the mission of the twelve apostles and of the seventy disciples, and was uttered by our Lord Himself. Why should not Paul, when he prefixes to this expression, “The scripture saith,” be regarded as quoting scripture ? And, since the expression is met with in Luke (and Matthew), why should he not be regarded as taking it from that writing ? And will not Luke (and Matthew) in this way be reckoned scripture equally with Deuteronomy? Paul would thus be quoting a New Testament writing as “ scripture,’ and putting it on the same level with the Old. The taking of the quotation from this source, of course, would depend on its being written before Paul’s First Epistle to Timothy. And contrariwise, if it be granted that Paul thus quoted, it would follow that the source was written first. On these questions, then, depends this matter. (13) James 11. 8. James 11. 8. 8. εἰ μέντοι νόμον τελεῖτε βασιλικὸν kata _—8.. If ye fulfil the royal law according τὴν γραφήν [᾿Αγαπήσεις τὸν πλησίον to the scripture, [Thou shalt love thy σου ws σεαυτόν,] καλῶς ποιεῖτε. neighbour as thyself,] ye do well. 8. την ypadny (et. ff syrP al) ... 27. 29. vg cop Bed ras ypagas, “Thou shalt love thy neighbour as thyself,” is here called by James “a royal law.” He says to those addressed : “ If, however, ye end (or finish, 1.6., fulfil) a royal law, ye do well.” And to let them know what he means by “a royal law,” he inserts after it, “according to the scripture, Thou shalt love thy neigh- 86 JAMES It. 23. [Table A. iT bour as thyself.” “ The scripture,” then, which he speaks of here is: “ Thou shalt love thy neighbour as thyself,’ found im Lev. xix. 18; and it is of that only he speaks. He does not refer to the whole body of the Scriptures—to the Old Testa- ment writings—and from them make the quotation. The quotation itself is “the scripture.” But there may be other scripture beside it. (14) James ii. 23. James ii. 23. 21. ᾿Αβραὰμ ὁ πατὴρ ἡμῶν οὐκ ἐξ ἔδργων 21. Was not Abraham our father justi- ἐδικαιώθη, avevéyKas ᾿Ισαὰκ τὸν υἱὸν fied by works, when he had offered αὐτοῦ ἐπὶ τὸ Ῥυσιαστήριον ; (22) βλέ- Isaac his son upon the altar? (22) mes ὅτι ἡ πίστις συνήργει τοῖς ἔργοις *Seest thou how faith wrought with αὐτοῦ καὶ ἐκ τῷν ἔργων ἡ πίστις ἐτε- his works, and by works was faith λειώθη, (23) Kal ἐπληρώθη ἣ γραφὴ made perfect? (23) And the scrip- ἡἣ λέγουσα [[ππίστευσεν δὲ ᾿Αβραὰμ, ture was fulfilled which saith, [Abra- K.T-A.] ham believed God, etce.] 22. Edd pl (et. wtst Gb Sz Ln) ετελειω- * Or, Thou seest. θη; “The scripture which says, Abraham believed God,” οἷα, is Gen. xv. 6. That is it which James quotes. And we have seen, in Rom. iv. 3, Table A. III. 1 above, that Paul also quotes it. At first sight it would seem that each quotes it for a differ- ent, for an opposite purpose. Paul does so, in support of the doctrine “that a man is justified by faith without the deeds of the law” (Rom. 111. 28); and James does so, to let it be seen “how that by works a man is justified, and not by faith only” (James 11. 24). “The scripture says, Abraham believed God,” (i.e. put faith or trust in God; possessed faith, and trusted that God would do what He had said, would fulfil His pro- mises,) “and it was counted unto him for righteousness,” 0.6., says Paul, “he was justified by faith, without the deeds of the law.” Abraham did no legal deed in order that, and whereby, he might be justified. He had faith, and by it was justified— was justified in the sight of God. That is clearly Paul’s teaching, as gathered from Rom. iii. 20, 28; iv. 1—8. Let us see next what James teaches. In ch. ii. 14, he writes: “ What doth vt profit, my brethren, though a man say he hath faith, and have not works? can faith save him?” (ver. 17) “Even so faith, if it hath not works, is dead, being alone.” He here shows that faith must be followed by works; that he who possesses a living faith will manifest it by works. (ver. 18) “I Table A. ITI. 1.] JAMES II. 23. 87 will show thee my faith by my works.” He afterwards puts the question: (ver. 20) “ But wilt thou know, O vain man, that faith without works is dead ?” which leads him to bring for- ward the instance of Abraham to the contrary, and show how Abraham believed, and evidenced it by doing: (ver. 21) “ Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?” ὁ.6., Abraham believed God’s promise, that through Isaac he should have a numerous posterity. Yet he hesitated not to offer him up, when called upon by God to do so. He equally, then, trusted in God’s word, and this deed proved his faith. And so James adds: (ver. 22) “Thou seest how faith wrought with his works, and by works was faith made perfect.’ That is what James has been wishing to set forth—*that faith is made perfect by works ;” that faith, to be faith, a real living faith, not a dead nominal faith, must show itself in works; will end, or be finished, 7.e., perfected, in works ; and thus faith and works will work together, as he said: “Faith wrought with his works.” There must, however, be the faith first; but then the works must follow. And as he had showed that in Abraham’s ease \ the works had followed, he could subjoin: (ver. 23) “And the \ scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness.” ‘This is recorded in Gen. xv. 6, and the account of the offering of Isaac is given in Gen. xxii. 1—19, and hence James says: “The scripture was fulfilled;’ ae, it was evidenced that “Abraham _ be- lieved God,” by his offering up Isaac. One may be said to fulfil the seripture when he does what the scripture tells, so that fulfilling the scripture is not to be restricted to the pro- | phecies and their accomplishment ; and thus Abraham fulfilled the scripture which is recorded in Gen. xv. 6, by doing as re- corded in Gen. xxii. 1—19. James now draws the conclusion, (ver. 24) “ Ye see, then, how that by works a man is justified, and not by faith only.” He means that a man is not justified by faith which remains alone, and is consequently dead (ver. 17); but that a man is justified by faith which hath works, and is alive, which works are the evidences of the living faith. It would seem, then, that it is of justification in the sight of men that James treats; or how a man justifies his faith, so to 88 JAMES IV. 5. [Table A. III. 1. speak; makes his faith be seen to be the right faith by carrying it out in works. And thus, after all, it is manifest that there is no difference between Paul and James’s teaching. The one does not contradict the other. It was not needful to enter into the above discussion, as the introductory formula was only καὶ ἐπληρώθη ἡ γραφὴ ἡ λέγουσα, “The scripture was ful- filled which saith,” which required only “the scripture” to be pointed out, viz., Gen. xv. 6; yet as, in considering Paul’s quotation of it in Rom. iv. 3, his doctrine in connection with it was set forth, it seemed suitable to set forth James’s, and also to attempt to show that the teachings of the two are in har- mony. As was said under Rom. iv. 3, this passage also might have been placed in the next table. (15) James iv. 5. James iv. 5. 5. ἢ δοκεῖτε ὅτι κενῶς ypapy λέγει: 5. Do ye think that the scripture saith [πρὸς φθόνον ἐπιποθεῖ τὸ πνεῦμα ὃ κα- in vain, [The spirit that dwelleth in τῴκησεν ἐν ἡμῖν. | us lusteth *to envy 1] 5. xevws ... ff om | o7 (consentientibus et. Ln 49.) Neve Πρὸς---ἡμῖν ; Gb Sz * 4 Or, enviously. λέγει; πρὸς sed etiam ἐν juiv;... A al Oec (in comm. ἢ mp. $8.;) mp. φθον. c. Reyer conjg (non item G etc) ; hine 104. perg ore ἐπιποθ., 40. euro). de. As I have given a full discussion of this passage in the former volume,* it will suffice here to give only an outline thereof. I have said that “the view to be taken of the second clause will depend on the view taken of the first clause. The verse may be variously pointed, and so a variety of meanings may be got of it. If the first clause ends with λέγει, and is interrogative, as Gb Sz Tisch point, reading thus: ἢ δοκεῖτε ὅτι κενῶς ἡ γραφὴ λέγει; “Do ye think that the scripture speaketh in vain?” the second clause need not be considered as a quotation, and may be read either interro- gatively also, as Gb Sz do, or otherwise, as Tisch does, thus: πρὸς φθόνον ἐπιποθεῖ τὸ πνεῦμα ὃ κατῴκησεν ἐν ἡμῖν ; ‘Does the spirit which dwelleth in us lust to envy?’ (Gb Sz) or ‘The spirit which dwelleth in us lusteth to envy’ (Tisch). But the first clause may be continued to φθόνον, and regarded * “The Old Testament in the New,” pp. 123—126, Table A. IIT. 1.] JAMES IV. 5. 89 as interrogative, as A al Oec have it, reading thus: ἢ δοκεῖτε ὅτι κενῶς ἡ γραφὴ λέγει πρὸς φθόνον ; ‘Do ye think that the scripture speaks in vain against envy?’ and then the second clause reads affirmatively: ἐπιποθεῖ τὸ πνεῦμα ὃ κατῴ- κησεν ἐν ἡμῖν, ‘The spirit which dwelleth in us lusteth ;’ and so the various readings—104, ὅτι ἐπιποθεῖ, and 40, ἐπυποθεῖ δὲ. The verse, however, has been commonly pointed, as στ Ln 49, have it, thus : ἢ doxeite ὅτι κενῶς ἡ γραφὴ λέγει: Πρὸς φθόνον ἐπιποθεῖ τὸ πνεῦμα ὃ κατῴκησεν ἐν ἡμῖν ; ‘Do ye think that the scripture says in vain, The spirit which dwelleth in us lusteth to envy?’ where the latter clause is regarded as a quotation.” Taking this view of the first clause, that “the scripture says” is meant to be followed by a quotation, the question arises, Whence has the citation been made? And though “various passages of the Old Testament have been referred to,” yet “all” are seen to “have little or no similarity to it.” “Wetstein supposes that the allusion is to the apocryphal book of Wisdom.” “But the introductory formula, ἡ γραφὴ λέγει, ‘the scripture says, is against such a reference, and against the view of Semler and others that James quotes some apocry- phal book.” “Restricting the words, ἡ γραφὴ λέγει, to mean ‘the scripture says, it may be allowed to inquire whether the formula is limited to the citation of one passage only, or may be extended to include several, that is, may introduce a passage containing the sense of several passages of the Old Testament, without quoting any one in particular.” After showing that “there are many passages” in the New Testament where “ this formula introduces a single passage from the Old,” I state that “it must be admitted that this is not the use of the formula here, inasmuch as there is no passage in the Old Testament which contains the statement πρὸς φθόνον ἐπιποθεῖ τὸ πνεῦμα ὃ κατῴκησεν ἐν ἡμῖν, “The spirit which dwelleth in us lusteth to envy.” “Is the formula, then,” I ask, “ever used to introduce the substance of several passages ? and should it be so regarded here?” And in answer I refer to John vii. 38, where καθὼς εἶπεν ἡ γραφή, “as the scripture hath said,” occurs, and which is similar to our present passage in this respect that it “is not found anywhere in the Old Testament, Sy JAMES IV. 5. [Table A. IIT. 1. though the thought it conveys is expressed in several” places. “ And why may not our present passage be similarly regarded ? Indeed, some think that it contains a general reference to the doctrine of scripture, and that it is not a direct quotation.” And “ the introductory formula would be no obstacle to such a view.” “Others think that it is a paraphrastic application of the tenth commandment.” And this is Dr. Davidson’s explan- ation. But there is an objection to this view, founded on the meaning given to τὸ mvedua, viz, “the seat of evil lusts and propensities in man,” which is properly expressed by ψυχή, or καρδία, which objection, if “reckoned valid, then, τὸ πνεῦμα ὃ κατῴκησεν ἐν ἡμῖν, “The Spirit which dwelleth in us,” will be taken to mean the Divine Spirit: and the clause will be understood interrogatively: “Does the Spirit lust to envy ?” requiring a negative answer: “By no means.” And hence is got the meaning given to ἐπιποθεῖν πρὸς, viz., “to be contrary to and to resist,” when this clause is read affirmatively: “The Spirit, etc., is contrary to envy.” Pre- ferring the former view, there follows as the counterpart the clause, μείζονα δὲ δίδωσι χάριν, “On the other hand, He giveth more grace ;” and then comes the quotation to con- firm this in the next verse. The first clause being interroga- tive, and ending with λέγει, the second clause may be regarded as a quotation, and explained as shown above, but it seems preferable not to so view it, but to look upon it as what James himself writes, in which use it may be read (with Tisch) affir- matively, and rendered: “The spirit which dwelleth in us lusteth to envy (or is contrary to envy), but He giveth more grace,’ which different meaning of the verb depends on the meaning given to τὸ πνεῦμα, “the seat of evil lusts and pro- pensities in man,” for the former, “the Divine Spirit” for the latter; or it may be read (with Griesb. Schulz) interroga- tively, and rendered, “ Does the Spirit which dwelleth in us lust to envy ?” requiring the answer: By no means. “On the other hand, He giveth more grace. Wherefore it (the scripture) saith, God arrays Himself against the proud, but giveth grace to the humble,” the latter meaning being here given to τὸ πνεῦμα, Viz., “the Divine Spirit,” whereby the whole seems to be in harmony. And this view I prefer. Table A. 1Π|.1.1 1 Per. 11.6. GENERAL SUMMARY. 91 (16) ἘΣ Βδ τ- 6. 1 Pet. ii. 6. 6. διότι περιέχει ἐν γραφῇ [Ἰδοὺ τίθημι 6. Wherefore also it is contained in the ἐν Σιὼν λίθον, x.7.d.] scripture, [Behold, I lay in Sion, etc.] 6. διοτι c. ABCGK h al fere™ vg cop ΒΓ al Thph Aug Bed ... στ (= Gb Sz) 60 καὶ c. min ut vdtr paue (nulla versio) Oec ... al? διο | ev ypad.c. A B 38. 73. ... στ ev Tn yp. Ὁ. GK al pl Thph Oec ... Ln 9 γραφὴ c. C al fere vg pp!*. “In the scripture,” this passage is found at Isa. xxvii. 16. Peter thus tells us that Isaiah formed part of scripture. What- ever authority, then, attached to scripture, and of whatever origin it was, these had Isaiah. This passage, along with ch. i. 16, it may be remarked, are the only places in Peter's epistles where the Old Testament writings are directly appealed to. The other was considered at the end of Table A. II. 1. But there are many places where Old Testament language occurs, as will be shown elsewhere. GENERAL SUMMARY. This examination shows that all the seven writers of the New Testament who quote from the Old, use the formula in which γραφὴ occurs with a general reference, excepting Luke, who, however, in Acts viii. 32, uses it specially, so that they all have the formula with ἡ γραφὴ, “the Scripture.” The fol- lowing table gives the writing with the number of tvmes this general formula is employed :— New Test. writing. This formula New Test. writing. This formula occurs, occurs, In Matthew’s Gospel | Once In Paul's Ep. to Rom. 2 times In Mark’s 5 . | 2 times 3 1 Hp. to Tim. Once In John’s + : 6 times In James’ Epistle : 3 times In Peter’s 1 Hpistle . Once 16 times The seven New Testament writings of the six writers contain it sixteen times. In the three historical books in which it is found, the sneaker must be kept in mind; and the following table lays down each instance respectively :— 92 GENERAL SUMMARY. [Table A. IIT. 1. New Test. writing. No. of instances. By whom used, In Matthew's Gospel . il 1 by Jesus Tn Mark’s 5 : 2 1 by Jesus, 1 by Mark In Jobn’s " : 6 2 ὉΥ Jesus, 3 by John, 1 by the people And thus, of the sixteen instances in all, four are by Jesus, three by John, three by Paul, three by James, one by Peter, one by Mark, and one by Jews; and thus the instances of this usage are by our Lord, four of His apostles, one evangelist, and Jews. Again, a distinction may be drawn between the forms in which this formula is expressed, and the following table shows them, with the places where they occur, and the per- sons by whom they are used :— ἡ γραφὴ λέγει, ἡ γραφὴ εἶπεν, ἡ Ὑραφὴ ἡ λέγουσα, “The scripture says,” occurs in | ‘‘Thescripture said,” occursin | “‘ The scripture which says,” John xix. 37, used by John John vii. 38, used by Jesus occurs in Romansiv.3 ,, Paul Ἂ yp as Jews Mark xv. 28, used by Mark yt xy ΤΠ ἃς ὃ» John χῖχ. 24 ,, John 1Tim.v.18, fp. ,, Bs James ii, 23 » dames James iv. 5 ; » _ James Or, elliptically 7 Ὑραφὴ only, But sometimes ἢ Ὑραφὴ is put objectively, either in the “ the scripture,” occurs in singular or plural. John xiii, 18, used by Jesus Mark xii. 10, used by Jesus Matt. xxi, 42, used by Jesus » xix. 36 » John James ii. 8 FA James 1 Pet. ii. 6 3 Peter ce The form, “the scripture says,” or “which says,” or “ said,” is used by our Lord, by John, James, Paul, Mark, and the Jews; and we shall see presently what is the scripture that says, 1.6. what writings of the Old Testament are spoken of under this name. But mark now that a certain personality is given to “the scripture” by this form. It is presented as speaking, and not only so, but with decision, as is evident from the appeal being made to it. And though this repre- sentation may be called metaphorical, still at the back of the metaphor there must be the truth that the “word of scripture ” is the utterance of One whose right it is to speak and be heard, who must be heard when He speaks,—and also who must be believed in what He says, and obeyed in what He enjoins. Next, of the Old Testament writings quoted from in the New, seven are found under this present formula, viz., Genesis, Exodus, Leviticus, Deuteronomy, Psalms, Isaiah, and Zechariah, besides the othe scriptures referred to in John vii. 38, 42, and James iv. 5, which are, 1 Samuel, 2 Samuel, and Jeremiah. Table A. ITT. 1.] GENERAL SUMMARY. 93 These, then, are the writings of the Old Testament which are spoken of as “scripture.” But it must be borne in mind that “the scripture ” is not limited to these; rather is it only seen from this that they are included in, and form part of, “the scripture.” Book of O. T. No. of Quot. Book of O. T. No. of Quot. Book of O. T. No. of Quot. Genesis c on Deuteronomy . 1 Isaiah . 3 Exodus ᾿ ao | Psalms 3 a 4 Zechariah 1 Leviticus . all — 13 But Gen. xv. 6 is quoted twice, once by Paul in Romans, and once by James; and Psalm exviii. 22, 23, is also quoted twice, once in Matthew, and once in Mark; so that the number of places in the Old Testament is reduced to eleven, besides the other places in 1 Samuel, 2 Samuel, Isaiah, and Jeremiah alluded to above, as quoted by our Lord in John vii. 38; by the Jews in John vii. 42; and by James in his Ep. iv. 5. Of those certainly known to be quoted, the following table will show whence and by whom :— Old Test. book. Places quoted. By whom made. Genesis ἢ : : 1 1 Paul in Rom., 1 James in Epistle Ἰύχοσ 5 1 1 John in Gospel Leviticus 1 1 James in Epistle Deuteronomy 1 1 Paul in 1 Timothy Psalms . 3 2 Jesus in Matt., Mark, and John ; 1 John in Gospel Isaiah . 3 1 Mark in Gospel, 1 Paul in Rom., 1 Peter in Epistle Zechariah . . 1 1 John in Gospel It thus appears that when Genesis is quoted by Paul and James, Exodus by John, Leviticus by James, Deuteronomy by Paul, Psalms by our Lord and John, Isaiah by Peter, Paul, and Mark, and Zechariah by John, each is spoken of as “scripture,” or, “the scripture” is seen to include them all, and of course may include many others besides, only these are the parts thereof from which quotations are adduced. Indeed, one of the passages, viz., Matt. xxi. 42, “ Have ye never read in the scriptures?” while quoting from the Psalms, shows also that other writings are included besides. Tanne, ἐν ν᾿ ΕΠ ὃ; Where the formula is special; 7.6., where a particular book or writer is mentioned, along with the ἡ γραφὴ, “ the scripture.” (1) Acts viii. 32. Acts vili. 32. 30. προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν 30. And Philip ran thither to him, and αὐτοῦ ἀναγινώσκοντος Ἡσαΐαν τὸν mpo- heard him read the prophet’ Esaias... φήτην, ... (82) ἡ δὲ περιοχὴ THs Ὑραφῆς (32) The place of the scripture which ἣν ἀνεγίνωσκεν ἣν αὕτη [Ὡς πρόβατον, he read was this, [He was led asa K.T.A.] sheep, etc. ] 30. no. τ. προφ. c. ABC al vg (et. am fu dem) sah al mu Chr... στ τ. 7p. ησ. ¢. EGH lot al pl cop syr? Thph. Luke here tells plainly that the Ethiopian eunuch was reading Isaiah the prophet (ver. 27, 28), when Philip, drawing near, heard him so doing, and asked him if he understood what he was reading (ver. 30). “ The place of the scripture which he read was this, He was led as a sheep to the slaughter,” etc., found in Isa. ii.7,8. “The place of the scripture” may be here taken as meaning only “the place of the writing,” without implying that Isaiah is “scripture” or a part of “the scripture,” though we have seen already that Isaiah is quoted under the formula in Rom. x. 11, λέγει yap ἡ γραφὴ, “for the scripture saith;” in Mark xv. 238, ἡ γραφὴ ἡ λέγουσα, “the scripture which says.” But it is enough that he was reading “Isaiah the prophet,’ in whose writings, viz, at ch. lil. 7, 8, are found the words quoted. The eunuch naturally asks: “Of whom speaketh the prophet this ? of himself, or of some other man? Then Philip opened his mouth, and began at the same scripture, and preached unto him Jesus” (ver. 34,35). Here, then, is the application of Isaiah’s words. He spake not of himself, but of another, even of Jesus. He it was whom Isaiah foretold in these words of woe. His was the treatment Isaiah declared in these words of sad fore- Table A. III. 2.] ECON αν fet, πὶ 2 95 showing. Inspired of God, then, was Isaiah when thus an- nouncing long years beforehand what Israel would do to the Lord’s anointed. (2) Rom. ix. 17. Rom. ix. 17. 17. λέγει yap ἡ γραφὴ τῷ Φαραὼ ὅτι [εἰς 17. For the scripture saith unto Pharaoh, αὐτὸ τοῦτο ἐξήγειρά σε, K.T.A.] [Even for this same purpose have I raised thee up, etc.] This quotation is taken from Exodus (ix. 16), the book which gives an account of what God did in delivering His people, the Hebrews, from the bondage in Egypt, under Pharaoh the king. In Exod. ix. 16, where the original words occur, they are given as what “the Lord said unto Moses,” that he was to say unto Pharaoh, prefacing with “Thus saith the Lord God of the Hebrews” (see ver. 13). It is the Lord, then, who so speaks to Pharaoh through Moses, and whose words were recorded in Exodus. But Paul’s words are very express, “The scripture saith unto Pharaoh;” and doubtless he knew the record well, as from it he made a direct quotation, and knew that it was the Lord who spake by Moses these words to Pharaoh. Yet he says, “The scripture saith.” The scripture is personified and pictured as speaking. But we are so familiar with such expressions as this and others like it, that we do not consider the personification ; or rather, perhaps, behind “the scripture” we see Him who uttered its words,— Him whose voice expressed in human speech is there recorded. And thus, when Paul writes, “The scripture saith,” he, knowing that the Lord had spoken, must take “the scripture” as the record of the word of God, and regard what it says as spoken by God. No higher proof of the inspired scripture can be needed than what is furnished by the introductory formula here. (3) Rom. xi. 2. Rom. xi. 2. 2. οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦ dy 2. God hath not cast away his people προέγνω. 7) οὐκ οἴδατε ἐν Ἡλίᾳ τί λέγει which he foreknew. Wot ye not ἡ γραφή, ὡς ἐντυγχάνει τῷ θεῷ κατὰ what the scripture saith *of Hhas? τοῦ ᾿σραήλ; (3) [Κύριε, τοὺς προφήτας how he maketh intercession to God σου, K.T.d.] against Israel, saying, (3) [Lord, they 2. στ (= Gb Sz) add in fine λεγων c. L have killed, ete.] al longe pl syr al Thph Oec contra A BCDEVG al® it vg cop sah syrP arm * Gr. in Elias? al Chr Thdrt Dam. 90 Rom. ΧΙ. 2. [Table A. ITI. 2. I prefer taking év‘HXia to denote the part of “the scripture” which contains an account of Elias,—where he is brought on the scene of history, and his actions are recorded. This, as every one knows, is 1 Kings xvii—2 Kings ii. But the whole of this may not have been called “the Elias section,” though, from the quotation here being taken from 1 Kings xix. 10 or 14, and that in verse 4 from 1 Kings xix. 18, it may be said that 1 Kings xix. was init ; and that is enough to serve the present purpose. Now, Paul puts the question: “Know ye not what the scripture says in Elias?” (8) “O Lord, they have killed,” etc., is the quotation from 1 Kings xix. 10 or 14, telling “ what the scripture says.” And in considering the phrase here, we must understand it to mean what in Paul’s writings we have ascertained it to designate. “The scripture says,” carries us back to Him who gave these writings, a view confirmed by what is read in verse 4, ἀλλὰ τί λέγει αὐτῷ ὁ χρηματισμός ; κατ- έλιπον ἐμαυτῷ, κ.τ.λ., “ But what saith the answer of God unto him? I have reserved to myself,” etc, a quotation made from 1 Kings xix. 18, which is prefaced by (in ver. 15) “ And the Lord said unto him,” 1.6., Elijah. The writing, then, contains an account of the incident in Elijah’s history, when he made complaint to God against Israel, and when the voice of the Lord answered him that things were not so bad as he pictured to himself, that His people were not so few as he supposed, That is what ὁ χρηματισμός, “the answer of God,” said to him. Taking ἐν “HX/a to denote the object “to (or concerning) whom the scripture speaks,” %.¢., “to (or concerning) Elias,” the expression will still mark out the particular part of “scripture” where the account of Elias is given. And as before, there will be the same meaning, The τί λέγει ἡ γραφή; “What says the scripture ?” whether ἐν “Ηλίᾳ, “in Khas,” 1.6., the Elias section, or “ to Elias,” is repeated in its equivalent τί λέγει αὐτῷ ὁ χρηματισμός ; “ What says to him the answer of God 2” where I take ἡ γραφή and ὁ χρηματισμός to denote the same thing, reading as a parenthetical clause (from ὡς ἐντυγχάνει to ψυχήν pov) “when he maketh complaint to God against Israel, saying,” etc. And thus we have “the answer of God,” as the synonym of “the scripture,” and explanatory thereof. ΘΑ τ ται. δ. τὰ: 90. θη (4) Gal. iii. 8. 8. And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, [In thee shall all nations be blessed.] Table A. III. 21] Gal. iii. 8. 8. προϊδοῦσα δὲ ἡ γραφὴ ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ θεός, προευηγγελίσατο τῷ ᾿Αβραὰμ ὅτι [ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη.] Here ἡ γραφή, “ the scripture,” is presented to us as προϊδοῦσα, “foreseeing,” and of it it is said, in consequence, προευηγγελί- σατο τῷ ᾿Αβραάμ, “it preached-before the glad tidings to Abraham.” Now, “the scripture,” in the sense of “the writing,” can do neither the one nor the other; neither was it then in existence to do either. Paul’s quotation is taken from Genesis xii. 3 and xviii. 18 combined, in which places we read that the words were spoken by the Lord to Abraham (or of him). It was the Lord, then, who preached-before the glad tidings to Abraham in these words. But Paul here ascribes it to “the scripture,” which can only be because he reckons “the scripture” to be “the word of God,” and “to say” what “the Lord says;” or, that what “the Lord says” the scripture gives. And a marked and noticeable personality is ascribed to “the scripture,’ when it is here said to “foresee,” because as “foreseeing”’ it can foretell. But God only can foretell, or make known to others what to foretell, (and we have seen that it was the Lord who did what it is here said “the scripture ” did, viz. “foreannounced the gospel to Abraham,”) because He only can foresee; so that here again we find ascribed to “the scripture” what properly and peculiarly belongs to God. It is not, then, “the scripture,” as writing, but as God’s word, of which this is spoken—“the scripture foreseeing ” equiva- lent to “God in His word foreshowing.” (5) Gal. iv. 30. 28. Now we, brethren, as Isaac was, are the children of promise. (29) But as Gal. iv. 30. 28. ὑμεῖς δέ, ἀδελφοί, κατὰ ᾿Ισαὰκ ἐπαγ- γελίας τέκνα ἐστέ. (29) ἀλλ᾽’ ὥσπερ τότε ὁ κατὰ σάρκα γεννηθεὶς ἐδίωκεν τὸν κατὰ πνεῦμα, οὕτως καὶ νῦν. (30) ἀλλὰ τί λέγει ἡ γραφή; [Ἔκβαλε τὴν, K.T.A. | 28. vers et ecre c. BD*FG «1: ἃ 6 καὶ sah aeth’ Οὐ... στ ημεις et ἐσμεν c. ACD*** EKL al pler f vg go cop syr®™ aethPP al. then he that was born after the flesh persecuted him that was born after the spirit, even so ἐξ is now. (30) Nevertheless, what saith the scrip- ture ? [Cast out, ete.] 98 GENERAL SUMMARY. [Table A. IIT. 2. “But what says the scripture ?” and Paul quotes Genesis xxi. 10, “Cast out this bondwoman,” etc., words spoken by Sarah to Abraham on the occasion of Isaac’s weaning, when a great feast was made, and Ishmael mocked, words which would have been expected to occur in the account of Abraham and his two sons, Ishmael and Isaac, which was consequently the particular part of scripture to turn to for them. The words were Sarah’s; but being recorded in scripture, they can be regarded as the words of scripture, and thus in respect to them it can be asked, What says the scripture? The persons were symbolical, their acts and sayings were symbolical, though at the same time strictly real and historically true. And thus Paul says: Like Isaac, we are children of promise. But as then Ishmael persecuted Isaac, so it iseven now. But what says the scrip- ture ? “Cast out Ishmael and his mother; for my son Isaac, the son of promise, shall alone be heir.” Wherefore, brethren, we are not children of a bondmaid, but of the free woman, and though persecuted by the world, shall yet be heirs of the pro- mised inheritance, when those of the world shall be cast out. GENERAL SUMMARY. This brief examination shows that two of the New Testament writers, viz. Luke and Paul, quote from particular parts of scripture, by using this formula in its special application. And there occur five instances of this usage. New Test. writing. No. of instances. | Combining this with the previous Luke in Acts of Apostles 1 statement, it is seen that αἰ the Paul in Ep. to Lomans 2 writers of the New Testament use τ » Galatians 2 the formula in which 7 γραφὴ, “ the scripture,” occurs. Again, the formula occurs in three forms, as under, with the passages :— ἡ Ὑραφὴ λέγει, ἡ γραφὴ προευηγγελίσατο, ἡ περιοχὴ τῆς γραφῆς ἣν “The scripture says,” in “The scripture foregos- αὕτη, Rom. ix. 17, by Paul pelled,” in “The part of the serip- As axle 3 Gal. ii. 8, by Paul ture was this,” in Gal. iv. 30 rf Acts viii. 32, by Luke See the immediately foregoing General Summary, as also the Table A. III. 21 GENERAL SUMMARY. 99 subjoined remarks to the passages just considered, for an ex- planation of these forms and their full import. Next, the Old Testament writings quoted from are fowr in number, viz. Genesis, Exodus, 1 Kings, and Isaiah; Luke quoting from Isaiah once, and Paul from Genesis twice, from Exodus once, and from 1 Kings once. This list adds only 1 Kings to the number of writings from the Old Testament quoted under ἡ γραφὴ, as the others were met with before. It is seen from the Tabular Summary on the next page that twelve out of the seventeen writings of the. New Testament in which quotations occur, make use of an introductory formula in which γράφειν in one form or other is employed; and by glancing down the right-hand column, how many instances are met with in each writing respectively. It is also seen that all the New Testament writers furnish instances of its use, who quote from the Old; Paul giving 40, Luke 18, John 13, Mat- thew 9, Mark 7, James 3, and Peter 2. Again, from this Tabular Summary it is seen that sixteen at least out of the twenty-five Old Testament writings from which quotations are made, have been used as sources which are designated by this introductory formula containing γράφειν in one form or other, and a glance at the right-hand column shows how many passages are quoted from each writing re- spectively. The Pentateuch, or books of Moses, strictly the Law, is most frequently quoted, 28 times; then Isaiah 25, Psalms 22, six out of the eight minor Prophets that are at all quoted in the New Testament, 10 times among them, and the remaining 5 times among 1 Kings, Job, Ecclesiastes, and Jeremiah. ‘ONINYNN0O SHONVISNI JO ἘΠΈΩΝ ἩΨΙΔὶ ‘INANWVLISAL MAN 10. 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YEON Af τισι Ὃ IL Ὑ 8T4V.L ‘TIL V @14V.L Ἵ Ὑ 5ΊΘΥΙ, TABLE Β. Embraces all those quotations which are introduced by a for- mula containing the verb λέγειν, “to say,”.in one or other of its forms, or a derivative therefrom. This Table may be di- vided into three parts, according to the form of Aéyew that occurs: Table B. 1. embracing those with λέγειν of the imdi- cative active form, i.e., λέγει; Table B. 11. those with λέγειν in the participle active form, 1.6., λέγων-ουσα, λέγοντος ; and Table B. III. those having the derivative λόγος. Tables B. 1. and B. II. are subdivisible according as the introductory for- mula has a general or a special bearing, Tables B. I. 1 and B. II. 1 containing the former, and Tables B. I. 2 and B. 11. 2, the latter, which subdivision will be found serviceable in ap- plying the clauses to the argument as bearing on the books of the Old Testament. TABLE Jb: i: Embraces all those quotations which are introduced by a for- mula containing the verb λέγειν, “to say,” in the indicative active form, 1.6. λέγει; and it is subdivided into Table B. I. 1, in which the formula has a general bearing, and Table B. I. 2, in which it has a special one. PARDEE ob, al. In which the introductory formula with λέγει has a general bearing. (1) John xix. 37. John xix. 37. 36. ἐγένετο yap ταῦτα ἵνα ἣ γραφὴ πλη- 86. For these things were done, that the ρωθῇ ... (387) καὶ πάλιν ἑτέρα γραφὴ scripture should be fulfilled. ... (37) λέγει, ["OWovrat els dv ἐξεκέντησαν. And again another scripture saith, [They shall look on him whom they pierced. } 102 Rom. x. 6, 8. [Table B. I. 1. This passage has already occurred, and been considered in Table A. III. 1. (9) page 81. (2) () Rom. x. 6, 8. Rom. x. 6, 8. 6. ἡ δὲ ἐκ πίστεως δικαιοσύνη οὕτως λέγει 6. But the righteousness which is of [Μὴ εἴπῃς ἐν τῇ καρδίᾳ σου, κ.τ.λ.] (8) faith speaketh on this wise, [Say not ἀλλὰ τί λέγει; [Eyyvs σου τὸ ῥῆμά ἐσ- in thine heart, etc.] (8) But what TW, K.T.A.] saith it? [The word is nigh thee, 8. Additur ἡ γραφὴ vel post Neyer (sic etc. ] DE al mu d e vg [non demid tol] al Or‘ Thdrt Hil al mu) Vel post τι (FG f g): non item ABKL, etc.] Paul contrasts “the righteousness which is of the law” and “the righteousness which is of faith,” and says that “Moses describeth” the former when he writes (as is found in Lev. xvii. 5) ὅτι ὁ ποιήσας αὐτὰ ἄνθρωπος ζήσεται ἐν αὐτοῖς, “that the man that doeth them shall live by them,” but that the latter “speaketh thus,” first negatively: “Say not in thine heart, ‘Who shall ascend into heaven ?’ [τίς ἀναβήσεται εἰς τὸν οὐρα- vov; Deut. xxx. 12, which Paul interprets when he adds] (that is, to bring Christ down :) (7) Or, ‘ Who shall descend into the deep ?’ [τίς καταβήσεται εἰς τὴν ἄβυσσον ; Deut. xxx. 13, which Paul explains by] (that is, to bring up Christ again from the dead);” and then positively, in answer to the question (8) ἀλλὰ τί λέγει; “ But what saith it? ‘The word is nigh thee, in thy mouth and in thy heart ;’ [ἐγγύς σου τὸ ῥῆμά ἐστιν, ἐν To στόματί σου καὶ ἐν τῇ καρδίᾳ σου" Deut. xxx. 14, which again Paul explains by] that is, the word of faith, which we preach.” Paul thus represents this quotation from Deut. xxx. 12—14, in which he inserts his meaning of the clauses, as spoken by “the right- eousness which is of faith.” But, as it occurs in “scripture,” the various reading ἡ γραφὴ which is found in some MSS., as DE, after λέγει, in others, as FG, after τί, is easily accounted for, and may have crept in from ver. 11. Paul adds, in ver. 9, his view of the affirmative statement, viz., that it means confession of the Lord Jesus with the mouth, and belief in God, as the raiser of Jesus from the dead, in the heart; consequent upon which is salvation. This last point he proceeds to uphold by two other quotations from scripture, the consideration of which follows. Table B. L 1] Rom. x. 11, 18. 103 (3) Rom. x. 11 and 13. Rom. x. 11 and 13. 11. λέγει yap ἡ γραφή [Πᾶς ὁ πιστεύων 11. For the scripture saith, [Whoso- ἐπ᾽ αὐτῷ οὐ καταισχυνθήσεται] ... (13) ever believeth on him shall not be [Ids γὰρ ὃς ἂν ἐπικαλέσηται τὸ ὄνομα ashamed.]...(13) [For whosoever shall κυρίου σωθήσεται. call on the name of the Lord shall be saved. | The first quotation, introduced by, “for the scripture says,” is taken from Isa. xxviii. 16, and has been noticed in Table A. Ill. 1. (11). Paul had spoken of believing, and had said : (ver. 10) καρδίᾳ yap πιστεύεται εἰς δικαιοσύνην, “For with the heart man believeth unto righteousness,” as the fruit ; which he supports by Isaiah’s words, as he gives them: οὐ καταισχυν- θήσεται, “shall not be ashamed.” Isaiah says, as the present text reads : wom? ND, “shall not hasten,” 1.6., make haste to flee, which wm, like Arab. Uils, to flee hastily, may mean. And the sense of both passages is seen to be substantially the same, as Isaiah pictures the believer as resting on a foundation from which there is no need for him ever to flee to another, while Paul pictures him as resting on one, the security of which he shall never need to be ashamed of—where he is ever safe. The πᾶς ὁ πιστεύων, “ whosoever believeth,’ seems to make Paul think of the extensiveness of the kingdom of faith, as he adds in the next verse, “For there is no difference of both Jew and Greek ; for the same Lord of all is rich unto all that call upon Him.” And now comes the second quotation, taken from Joel 11. 5, πᾶς yap ὃς ἂν ἐπικαλέσηται τὸ ὄνομα. κυρίου σωθήσε- ται, “For whosoever shall call on the name of the Lord shall be saved,” with the same extensiveness of reference, “whosoever,” and having the result, “shall be saved,” flowing from the act of “calling on the name of the Lord,” which he had said in ver. 10. This ver. 13 some may not regard as a quotation, though the very words are found in Joel 111. 5 (Sept. ii. 52), because it is seemingly not introduced by a formula of quotation, but comes in simply as a consequential argument for what Paul is writing about. Yet, the formula in ver. 11, λέγει yap ἡ γραφή, is easily repeated here, giving ver. 13, Πᾶς γὰρ (λέγει ἡ γραφὴ) ὃς ἂν, K.7.X., “ For every one (says the scrip- ture) who,” ete. And, without this, it is evident that Paul is using “the scripture” to support his statement in ver. 10. 104 Rom. χν ΠΤ} 11. Ὁ Cor. vi. 2. [Table B. I. 1. Having supported the first clause by a quotation from Isaiah xxvill. 16, the latter clause one would expect him to uphold in a similar way; and that he does in ver. 13 by quoting Joel 111, ὅ. (4) & (5) ὦ) & B) Rom. xv. 10, 11. Rom. xv. 10, 11. 10. καὶ πάλιν λέγει [HidpdvOnre ἔθνη 10. And again he saith, [Rejoice, ye μετὰ τοῦ λαοῦ αὐτοῦ.] (11) καὶ πάλιν Gentiles, with his people.] (11) And [Aweire πάντα τὰ ἔθνη τὸν κύριον, Kal again, [Praise the Lord, all ye Gen- érawécdTwaoav αὐτὸν πάντες οἱ λαοί.] tiles; and laud him, all ye people.] 11. παλιν c. ACL al pler vg al Chr Thdrt Dam Thph Oec.., Ln add λέγει ο. B DEFG 1. def g guelph go cop syr¥¥ al Hier. Paul had said, in verses 8, 9, “For I say that Christ had become a minister of circumcision for the truth of God,” in two respects, the one, “to confirm the promises of the fathers,” the other, “that the Gentiles might glorify God for His mercy.” -“God’s truth,” then, is concerned in regard to the latter. And how does Paul show it? By quoting several places of the Old Testament. First, Psalm xviii. 50, introduced by καθὼς γέ- γραπται, “as it is written,” and already considered in Table A, II. 1. (85.) Next, Deut. xxxii. 43 in ver. 10, introduced: by καὶ πάλιν λέγει, “and again he (or it) saith.” If “it,” ἡ γραφὴ is understood, and may be borrowed from the foregoing yéyparr- tat; if “he,” of course “in scripture” is to be supplied. No- tice that πάλιν is used when another quotation follows ; yet it is not always so, as Rom. 111. 1O—18 shows, where several quo- tations occur with no mark of separation between them. Third, Psalm exvii. 1 in ver. 11, introduced by καὶ πάλιν only, accord- ing to Tischendorf’s text, Lachmann adding λέγει by the above MS. authority. Lastly, Isa. xi. 10 in ver. 12, which comes under the next table. The conclusion to be drawn is, that these pas- sages contain “ God’s truth” in reference to the Gentiles ; or, in other words, that “God’s truth,’ made known in His word, speaketh of the Gentiles in these places, and thus these places form part of the word of God. (6) (4) Ὁ Cor. vi. 2. 9. Corsvineas 1. Συνεργοῦντες δὲ καὶ παρακαλοῦμεν μὴ 1. We then, as workers together with els κενὸν τὴν χάριν τοῦ θεοῦ δέξασθαι him, beseech you also that ye receive Table B. I. 1.] 2 Cor. vi. 17, 18. 105 tuds'—(2) λέγει γάρ [Καιρῷ δεκτῷ not the grace of God in vain. (2) (For ἐπήκουσά σου. K.T.A.] he saith, [I have heard thee, etc.]) 2. Neyer yap kaipw... D*FG de g Sedul καιρω yap λεγει. In ch. v. 20, Paul describes in few words his exalted office, with the way he discharged its duties, Ὑπὲρ Χριστοῦ οὗν πρεσ- βεύομεν ὡς τοῦ θεοῦ παρακαλοῦντος δι’ ἡμῶν, “In Christ’s stead, therefore, are we ambassadors, God as it were beseeching through us:” δεόμεθα ὑπὲρ Χριστοῦ, katadraynte TO θεῷ, “ We pray in Christ’s stead, Be ye reconciled to God.” And now, in ver. 1, he here exemplifies it: “And working along with Him, we also beseech that you receive not the grace of God in vain,” or to no purpose; which leads him to insert what he means by “the grace of God,” or, a passage of the scripture which will explain what is meant thereby. The quoted passage is Isa. xlix. 8, introduced by λέγει yap, “ for he saith,” from which it is clear that Paul understands the words that follow as spoken by God. But Isaiah could only pen them as God’s words, or utter them as such, after God had told them to him,—in other words, inspired him to do so. (7) & (8) (ὅ) & (6) 2 Cor. vi. 17 and 18. 2 Cor. vi. 17 and 18. 17. Διὸ [ἐξέλθατε ἐκ μέσου αὐτῶν, καὶ 17. Wherefore [Come out from among ἀφορίσθητε] λέγει κυρίος, [καὶ ἀκαθάρ- them, and be ye separate,] saith the Tov μὴ ἅπτεσθε" κἀγὼ εἰσδέξομαι ὑμᾶς, Lord, [and touch not the unclean (18) καὶ ἔσομαι ὑμῖν εἰς πατέρα, καὶ thing; and I will receive you, (18) And ὑμεῖς ἔσεσθέ μοι els υἱοὺς Kal θυγατέρας] will be a Father unto you, and ye λέγει κύριος παντοκράτωρ. shall be my sons and daughters, ] saith 17. λέγει κυριος ... Καὶ al Tert om (alibi the Lord Almighty. transp). In the conclusion of this chapter, Paul exhorts the Christians at Corinth “to flee the society and pollutions of idolaters, as being themselves temples of the living God.” His injunction is given in ver. 14, Μὴ γίνεσθε ἑτεροζυγοῦντες ἀπίστοις, “Be ye not unequally yoked together with (or yoked with others who are) unbelievers ;” and after showing its rightness by various ques- tions of contrast, characterizing them and unbelievers, and end- ing with (ver. 16), τίς δὲ συγκατάθεσις vad θεοῦ μετὰ εἰδώλων ; he adds, ὑμεῖς yap ναὸς θεοῦ ἐστε ζῶντος, “ For ye are the temple of the living God,” as his reason for using in the last contrast ναῷ θεοῦ. And he follows up with the proof from scripture what he has just stated. He quotes from Ley. xxvi. 11, 12, changing 106 EPH. Iv. 8. [Table B. I. 1. from the second to the third person. See the former volume* for the alterations. There are other places of the Old Testament where similar language is found; but they will come for con- sideration in a future table, as this quotation is introduced by καθὼς εἶπεν ὁ θεός. With such an announcement Paul con- tinues with (ver. 17) διό, “wherefore,” 1.6., for which reason, ἐξέλθατε ἐκ μέσου αὐτῶν, K.T.r., quoting Isa. li. 11, in the midst of which Paul inserts λέγει κύριος, “saith the Lord.” What . language can be plainer than this, to tell that it is the word of God? Paul declares most explicitly that “ Jehovah says” what he quotes from Isa. 111. 11. And this is just what Isaiah himself is found recording. In ch. li. 3 there is a “For thus saith the Lord,” and again in verses 4 and 5; and this that Paul quotes is a MYM ON}, as may be seen from the con- text. The next clause after the quotation from Isaiah, is κἀγὼ εἰσδέξομαι ὑμᾶς, “and I will receive you,” words met with in Ezek. xx. 34 (comp. ver. 40, 41); also in Zeph. iii. 19, 20, there are like expressions—Paul may have taken this clause from one of these—and in Ezek. xx. the phrase λέγει κύριος Occurs Over and over again (twelve times), and in Zeph. iii. 8 it is met with, and bears on all the rest to the end. Paul quotes lastly καὶ ἔσομαι ὑμῖν εἰς πατέρα, k.T.X., taken from 2 Sam. vil. 14 (comp. Jer. ΧΧΧΙ: 1, 33, lp., and see in former volume*), ending with λέγεις ύριος παντοκράτωρ, “saith the Lord Almighty.” And again I ask, What language can be plainer to tell whose words they are ? The Lord Almighty speaks them. But Paul only repeats what is recorded in 2 Sam. vi. 8, as spoken through Nathan to David, ΓΝ ΣΝ 7 ὮΝ "3, Sept. τάδε λέγει κύριος παντοκράτωρ; and in Jer. xxxi., the λέγει κύριος occurs repeatedly (eighteen times). The Lord, then, speaks, and His words are recorded. The record, thus, can only be looked upon as “the word of God.” Paul, as he sometimes does, forms a quotation from several places of scripture. (9) (ἢ Eph. iv. 8. Eph. iv. 8. 7. ἑνὶ δὲ ἑκάστῳ ἡμῶν ἐδόθη ἣ χάρις κατὰ 7. But unto every one of us is given τὸ μέτρον τῆς δορεᾶς τοῦ Χριστοῦ. (8) grace according to the measure of the διὸ λέγει [AvaBas els ὕψος, x.7.d.] gift of Christ. (8) Wherefore he saith, [ When he ascended, etc.] * “The Old Testament in the New,” pp. 51, 52, 68. Table B. I. 1.] EPH. V. 14. 107 Paul quotes Ps. xviii. 19, where the person is the second as addressed; here it is the third as spoken of. He introduces it with διὸ λέγει, “wherefore he saith;” and if he be under- stood, it will point to Christ, telling what he said and did. But 7¢ may be supplied, meaning “Scripture,” and telling what it says of Christ’s doings, which is preferable. Paul ap- plies the verse to Christ. He had just spoken of “grace given according to the measure of the gift of Christ,” an expression like that in the psalm, DIN3 ming ΤΠ, “Thou hast taken gifts for (or among) men,” 1.6.,ϑ hast received them to distribute among men, which took place after the ascension, as the words pinta my, “Thou hast ascended to the height” precede. Paul starts from this, and in the next two verses speaks of Christ’s humiliation as well as exaltation, as if parenthetically; for he then continues with the “gifts of Christ,” which had brought in the quotation. This verse, then, speaks in Paul’s view of Christ. It foretells His ascension and consequent be- stowal of gifts, a knowledge which could be imparted only by God, by whom the psalmist was inspired thus to sing. (10) (8) Eph. v. 14. Eph. v. 14. 18. τὰ δὲ πάντα ἐλεγχόμενα ὑπὸ τοῦ 18. But all things that are *reproved φωτὸς φανεροῦται" πᾶν yap τὸ pavepov- are made manifest by the light: for μενον φῶς ἐστίν. διὸ λέγει ["Ἐγειρε ὁ whatsoever doth make manifest is καθεύδων καὶ ἀνάστα, K.T.A.] light. (14) Wherefore the saith, [Arise, 14. G in mg notat: in secreto Enoch. thou that sleepest, etc. ] * Or, discovered. + Or, it. In my former volume* I have succinctly considered the several views of this verse 14, and shown that all depends on the view taken of διὸ λέγει. “If it is taken to mean ἡ γραφὴ λέγει, ‘the scripture saith’ (which form, however, Paul does not use), it will be regarded as a quotation, and may be referred to Isa. lx. 1, 19, 20, the ideas wherein are freely cited.” And this meaning would prevent one from looking for the words in any uncanonical writing. “But if it means τὸ φῶς λέγει, ‘the light says, then it is no quotation at all; neither is it such if it means ‘he now says by me, an interpretation which may be supposed far-fetched, and hazarded to get rid of * “The Old Testament in the New,” pp. 265, 266. 108 1 Tim. v.18; Hep. 1. 6; 7; 8 9; 10—12. [Table B. I. 1. the difficulty. The preferable solution seems to be that which regards gas as the subject of λέγει. “Ὁ sleeper, awake, and rise from the dead, and Christ shall give light for thee.” Jesus speaks of Himself as “the light of the world” or of men, John viii. 12, ix. 5, 111. 19—21, where “the light” is “the re- prover ” (or discoverer) as here. I have placed this passage here, that no one might say any has been left out. (11) IL Wbriony Wye 18: 1 Π πὶ ye ast, 18. λέγει yap 7 γραφή [Βοῦν ἀλοῶντα οὐ 18. For the scripture saith, [Thou shalt φιμώσεις,] καί [Αξιος ὁ ἐργάτης τοῦ not muzzle the ox that treadeth out μισθοῦ αὐτοῦ.] the corn.| And, [The labourer zs wor- thy of his reward.] This passage has been fully considered in Table A. IIL 1. (12), which see, page 83. (12) (9) Heb. i. 6. Heb. i. 6. 6. ὅταν δὲ πάλιν εἰσαγάγῃ τὸν πρωτότο. 6. And *again, when he bringeth in κον eis τὴν οἰκουμένην, λέγει [Kal προσ- the first-begotten into the world, he κυνησάτωσαν αὐτῷ πάντες ἄγγελοι saith, [And let all the angels of God θεοῦ.] worship him.] * Or, when he bringeth again. Paul applies this quotation, taken from Ps. χουν]. 7, to Christ, when showing the greater dignity of His person and office than of angels. And his statement is express. λέγει is neither Paul says, nor scripture says, but God says; it has the same subject as εἰσαγάγῃ. The psalmist, then, in penning that psalm, was writing of Christ and His kingdom, of God's judgments on idolaters, and His blessings on His people. (13) (14) (15) (10) (11) (12) Heb. i. 7 ; 8—9, and 10—12. Heb. i. 7 ; 8—9, and 10—12. 7. καὶ πρὸς μὲν τοὺς ἀγγέλους λέγει [O 7. And *of the angels he saith, [Who ποιῶν τοὺς ἀγγέλους, κ-τ.λ.] (8) πρὸς maketh his angels, ete.] (8) But unto δὲ τὸν υἱόν [Ὃ θρόνος σου, ὁ θεός, κ.τ.λ.] the Son he saith, [Thy throne, O God, (10) καί [Σὺ κατ᾽ ἀρχάς, κύριε, τὴν γῆν is for ever and ever, etc.] (10) And, ἐθεμελίωσας, κ.τ.λ.] {[Thou, Lord, in the beginning didst 7. ayyedous pr ... ΠΕ; 71. ἃ e Did add lay, ete.] αυτου. * Gr. unto. Here again is a contrast between “the angels” and Jesus “the Son” of God, marked by μὲν and δὲ. λέγει πρὸς, “he says unto” or “of” in the Auth. Vers. I prefer πρὸς pér τοὺς ἀγγέλους Table B. I. 1.] Hes. 1. 7. 109 λέγει... πρὸς δὲ τὸν υἱόν (A€yer) “ With regard to the angels on the one hand, he says, ... with regard to the Son on the other (he says).” .. . The former is a quotation from Ps. civ. 4; the lat- ter are quotations from Ps. xlv. 7,8, and cil. 26—28. The for'ner psalm is “a meditation on the mighty power and wonderful providence of God,” sometimes addressed to God, and some- times spoken of Him, of which latter kind is the quotation. The latter psalms are in a higher strain, and the application which Paul makes of portions of them here, tells us whom they concern—that they speak of the Son of God. Psalm χὶν. breathes throughout as a Messianic one, and Ps. cii. looks forward to the time when the eternal and unchangeable God will appear in His glory to have mercy upon Zion, His Church, for its rebuilding and extension. We know this to be the Son of God, and can see that of Him the psalmist sang in verses 26—28. But who taught him thus to sing? The Spirit of God that moved him; the Divine Spirit that was telling beforehand of the glorious manifestation in the coming time of the eternal God incarnate. (16) (13) Heb. iii. 7. Heb. iii. 7. 7. Διὸ, καθὼς λέγει τὸ πνεῦμα τὸ ἅγιον, 7. Wherefore, as the Holy Ghost saith, Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούση- ['To-day, if ye will hear his voice, etc.] TE, K.T.A.] This long quotation in verses 7—11, is taken from Ps. xcy. 7—11; but who was the writer of that psalm is not mentioned here. Perhaps it may be thought to be mentioned, when in the next chapter, at ver. 7, it is said: πάλιν τινὰ ὁρίζει ἡμέραν, Σήμερον, ἐν Aaveld λέγων μετὰ τοσοῦτον χρόνον, καθὼς προείρη- ται, Σ ἥμερον ἐὰν τῆς φωνῆς, K.T.r., “Again, he limiteth a certain day, saying in David, To-day, after so long a time; as it is said, To-day, if ye will hear,” etc. This quotation will be afterwards considered. In the meantime it may be remarked that ἐν Aaveld may be rather taken to denote the part of the Old Testament writings whence the quotation was drawn—just as ἐν “HX/a, in Rom. xi. 2, was taken for that part in which was given the account of Elias—than taken to designate the writer. Yet it would not be incorrect to regard it in the latter view, as the name of the book would be derived from that of the writer, 110 Hex. v. 6. [Table B. I. 1. e.g. John iv. 45, ἔστιν γεγραμμένον ἐν τοῖς προφήταις, “It 15 written in the prophets,” where “the prophets” denotes the book, as also the writers thereof; and so, “in David” would pomt out that the book contained writings by him. But there might be writings by others, as is shown by Mark i. 2, καθὼς γέγραπται ἐν τῷ Ησαΐᾳ τῷ προφήτῃ, “as it is written in Isaiah the prophet,” when the book contained Malachi’s prophecy as well. In this chapter (iv. 7), God is represented as speak- ing; and in our passage Paul’s words are express: καθὼς λέγει TO πνεῦμα TO ἅγιον, “as saith the Holy Ghost.” What plainer language could be used to declare that the writer of the psalm “spake as moved by the Holy Ghost”? Indeed, the psalimist is not set forth as speaking. It is the Holy Ghost that speaks. And none else than God could utter the language of the quo- tation, particularly ver. 9—11. If this Old Testament writer was not inspired of God, if he did not utter what the Holy Ghost said, then language will fail to make known such a fact ; for more explicit words than those found here need not be looked for elsewhere, and all the “thus saith the Lords” will not avail to show it. (17) (14) Heb. v. 6. Heb. v. 6. 5. οὕτως καὶ ὁ Χριστὸς οὐχ ἑαυτὸν ἐδόξα- 5. So also Christ glorified not himself σεν γενηθῆναι ἀρχιερέα ... (6) καθὼς καὶ to be made an high priest; ... (6) As ἐν ἑτέρῳ λέγει [Dd ἱερεὺς εἰς τὸν αἰῶνα, he saith also in another place, [Thou K.T.A. | art a priest for ever, etc.] 6. εν erepw ... D*E add παλιν. We found Paul contrasting “the angels” and “the Son of God.” Here we find him contrasting “the high priest” under the law and the “ High Priest of our profession, Christ Jesus ;” and in ver. 4 he points out an instance of agreement: “No man taketh this honour unto himself, but he that is called of God, as Aaron.” (5) “So also Christ,” ete. And in support thereof he quotes from Ps. 11. 7 (which will be afterwards con- sidered), and Ps. ex. 4, which says, “Thou art a priest for ever after the order of Melchisedec.” Now Paul afiirms that these words were spoken by God to Jesus, when He called Him to the high-priesthood. His language can mean nothing else. The words, then, are God’s, introduced by καθὼς καὶ ἐν ἑτέρῳ Table Β. I. 1.] EB. Vat: 8 x. Ὁ: 111 λέγει, “as also in another he says,” where the subject is evidently God, and the καὶ ἐν ἑτέρῳ tells that this is an additional one found in another place. Had the former quotation been noted as taken from a psalm, this one, which is also from a psalm, would have been referred to the next table, as ψαλμῷ would have been suppliable after ἑτέρῳ: But as it is, it is only another passage that 1s quoted. (18) (15) Heb. vii. 8. Heb. viii. 8. 8. μεμφόμενος yap αὐτοῖς λέγει [Ιδοὸὸ 8. For finding fault with them, he saith, ἡμέραι ἔρχονται, λέγει κύριος, «.7.d.] [Behold, the days come, saith the 8. avrow ο. BD***ELal pler Chr Dam al Lord, etc.] ... Ln αὐτοὺς c. AD*K al4 Thdrt (it vg etc vituperans 608). This long quotation in verses 8—12 is taken from Jer. xxxi. 31—34, and is introduced by λέγει, “he says,” a personal sub- ject characterized as μεμφόμενος, “ finding fault,” and designated by λέγει κύριος in the quotation, that is, it is the Lord who is the personal subject. Paul thus affirms what the quota- tion affirms, that Jeremiah’s words are God’s words. And it could only be by inspiration of God that he could so write; for how could he know God’s words, unless God made them known to him? and how could he say the Lord spake them, unless the Lord had done so? And it is of the future that the words tell,—more than that, of something that the Lord tiimself is to do. How could Jeremiah know that? It is the Lord who is speaking through him. (19) (16) Heb. x. 5. Heb. x. 5. 5. διὸ εἰσερχόμενος εἰς τὸν κόσμον λέγει 5. Wherefore when he cometh into the [Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, world, he saith, [Sacrifice and offering K.T.A.] thou wouldest not, ete. ] This quotation is made from Ps. xl. 7—9. See the remarks in the former volume* thereon. Paul is explicit as to the speaker. “Coming into the world, He says.” It is Jesus. And Paul con- trasts the offerings made as the law prescribes (ver. 1—4, 11), with the once offering of Himself for sins made by Jesus (ver. 10, 12), wherein He did the will of God He had come to per- * “The Old Testament in the New,” pp. 119—122. 112 JAMES IV. 5; 6. GENERAL SUMMARY. [Table Β. 1. 1. form. Paul thus puts the words of the psalmist into the mouth of Jesus, and makes Him utter them on His entrance into the world. But these words of the psalmist must have been given him for expression, and who could give them save Him from whose mouth alone they are appropriate? And thus from Paul’s application we trace them back to their true and only source. (20) James iv. 5. James iv. 5. 5. ἢ δοκεῖτε ὅτι κενῶς ἡ Ὑραφὴ λέγει; 5. Do ye think that the scripture saith [Πρὸς φθόνον ἐπιποθεῖ τὸ πνεῦμα ὃ Ka- in vain, [The spirit that dwelleth in τῴκησεν ἐν ἡμῖν. us lusteth to envy 4] δ. κενως ... ff om | or (consentientibus et. Ln 49.) λέγει Πρὸς--ἡμῖν ; Gb Sz λέγει; πρὸς sed etiam ἐν ἡμῖν; ... A al Oec πρὸς POov. c. ever conjg (non item G etc); hine 104. perg ore επι- ποθ., 40. επιποθ. δε. This passage has been fully discussed in Table A. 111.1. (15), page 88, where it first occurred under ἡ γραφή. (21) (17) James iy. 6. James iv. 6. 6. διὸ λέγει [Ὁ θεὸς ὑπερηφάνοις ἀντι. 6. ... Wherefore *he saith, [God resist- τάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν. eth the proud, but giveth grace unto 6. G al aliq ab xapw ad χαριν tran- the humble.] siliunt. * Or rather, ΖΖ. This quotation from Proy. 111. 34 is introduced by λέγει, whose subject, I think, is to be taken from the beginning of ver. ὅ, ἡ γραφὴ λέγει ; and thus it is “the scripture” that “says.” This might bring it under Table A. III.1; but Ihave chosen to place it here, as some may prefer to supply he, that is, God, who speaks in scripture, and whose word it is. GENERAL SUMMARY. From this examination it is seen that John, Paul, and James use the formula λέγεν in quoting from the Old Testament writings. And I have given twenty instances of its general occurrence, which, with the writings they are found in, are stated in the following table :— Table B. I. 1.] GENERAL SUMMARY. 113 New Test. writing. No. of instances. | New Test. writing. No. of instances. John in Gospel. - 1 Paul in Ep. to 1 Tim.. 1 Paul in Ep. to Rom. 4 Be Pe Heb: 8 Pe -- θα 9 Jamesin Ep. , 2 ” ” Eph. 2 <= 21 But several of these have occurred already, viz., wherever ἡ γραφὴ is joined with λέγει ; and these are in John’s Gospel, in Paul’s Ep. toRom.and 1 Tim.,and in James’s Ep.,one each, thus leaving seventeen instances as belonging to this table by itself. This I have marked in numbering; thus, when one number is used the passage was met with before, ¢.g. (1), but when two are found the passage belongs to this table alone, e.g. (2) (1). In these seventeen instances, sometimes there is one speaker, sometimes there is another, asis pointed out in the remarks appended to them. Most frequently God is to be understood directly as the speaker, e.g. in 2 Cor. thrice, in Heb. seven times ; again, it is Jesus, e.g. im Eph. once, in Heb. once; and once in Rom. it is “the righteousness of faith.” From those instances in which God is the speaker, it is as clear as noonday that those quoted passages are set forth as His word ; and the inference is equally obvious that the men who penned them as original parts of the Old Testament writings must have been inspired to do so; and the extension of this inference follows, viz. if they were inspired for these, was it only for these? Why not also for what is found along with them? and which was as certainly written by them. And thus the λέγει has a more extensive bearing than merely on the part of scripture quoted. Next, nine at least of the Old Testament writings are quoted from under this formula, and the subjoined table shows them, with the number of times quoted :— Book of O. T. No. of Quot. Book οὔ. T. No. of Quot. Book of 0. T. No. of Quot, Deuteronomy . 3 Proverbs . ἜΠΗ Hzekiel , = 2Samuel . ol Isaiah ᾿ 5 & Joel . : 01 Psalms Ν ard Jeremiah , aa Zechariah , ee! Giving twenty-one times for the Old Testament being quoted, But two of the quotations, if such they be, viz. Eph. v. 14 and James iv. 5, have not been assigned to any place of the Old Testament; and some of them are combined ones, es nom. x. 11, 13, taken from Isa. xxviii. 16 and Joel iii. 5; 8 114 GENERAL SUMMARY. [Table B. 1 1 2 Cor. vi. 17, 18, from Isa. lii. 11, Ezek. xx. 34, 2 Sam. vii. 14; whereby the two lists are brought into harmony. John quotes from Zechariah, James from Proverbs, and Paul from all the rest. John’s quotation is a prophecy recorded by Zechariah, through whom it was given, and Paul’s, as we have seen above, are some of them spoken directly by God, e.g. from Psalms in Hebrews, from Isaiah in 2 Corinthians, from Jeremiah in Hebrews, from Ezekiel and 2 Samuel in 2 Cor- inthians. What language can tell more plainly in regard to their origin? If such does not, I am sure nothing else can. ΠΡ B.-L, 2 Embraces all those quotations which are introduced by λέγει used in a special sense; that is, accompanied by some expres- sion limiting it to a particular book or writer, or both. (1) @) Luke xx. 42. Luke xx. 42. 41. Εἶπεν δὲ πρὸς αὐτούς Πῶς λέγουσιν 41. And he said unto them, How say τὸν Χριστὸν εἶναι Δαυεὶδ υἱόν, (42) καὶ they that Christ is David’s son? (42) αὐτὸς Δαυεὶδ λέγει ἐν βίβλῳ ψαλμῶν And David himself saith in the book [Hirer ὁ κύριος τῷ κυρίῳ pov, k.7.d.] of Psalms, [The Lord said unto my 41. Neyouow ... AKM al!” syrP c.* add Lord, ete.] τίνες, item al® syrsch et cu pergP οἱ γραμματεις. 42. και avrosc. ADEGHKMPRSUVIA A al pler it vg go syr°™" al... BL al$ cop aur. yap, Q και aur. yap, 69. μη aut. | D ev τη βυβλω | ψαλμ. c. ABE GHKLMQRSUVIAA al pler..DP al fere! των Wahu. (Ln). It is Jesus who puts this question. To whom He puts it is not very clear from Luke, and it matters little that we should know. The occasion was when Jesus was in the temple preaching the gospel to the people (ver.1), and when divers parties, such as the chief priests and the scribes, with the elders (ver. 1), or their spies (ver. 20), or certain of the Sadducees (ver. 27), or of the scribes (ver. 39), tried to puzzle Him with their questions. In this question He brings forward two apparently opposing parties, the one unnamed, the other David; whom He represents as saying, the one, that the Christ is David’s son; the other, that he is David’s Lord ; and He asks, How can it be so ? if he is David’s Lord, how ean he be his son ? and the contrary. Πῶς λέγουσιν τὸν Χριστὸν εἶναι Δαυεὶδ υἱόν ; “ How say they that the Christ is David’s son?” Who the they are isnot mentioned, though some authorities, as seen above, Sa 116 ACTS ΠῚ 25. [Table B. I. 2. give of γραμματεῖς “ the scribes.” What they say is true, for the Old Testament writings so intimate; and that is how they say it. καὶ αὐτὸς Aaveld λέγει ἐν βίβλῳ ψαλμῶν, “and David himself says in the book of Psalms.” Ps. ex. 115 quoted,and this introduc- tion tells both the book and the writer—that David wrote this hundred and tenth Psalm, in verse 1 of which he speaks of the Christ, and calls Him "ΣΝ, κύριός μου, “my Lord.” We have here our Lord’s view of this psalm, that it is Messianic. And it is frequently quoted as such by New Testament writers. See Heb. 1.18 andx.12,13; Acts 11. 3436; 1 Cor. xv. 25; again, Heb, v. 6; v1.20; vil. 17, 21. David here speaks of the exaltation of the Christ to “ the right hand of the Majesty on high ” (Heb. 1. 3), the Christ who was to descend from him as to His human nature, but who, as to His divine, was and is the Eternal Son of God. This union of natures, divine and human, in the person of the Christ, was what the Jews, whom Jesus was addressing, did not understand, yet solved the problem He proposed, and showed both parties right. ‘The one admitted the human nature of the Christ by calling Him David's son, and Jesus wanted them to see that David announced His divine nature by calling Him his Lord. Acts ui. 25. Acts ii. 25. 25. Aaveld γὰρ λέγει eis οὐτέν [Προορώ- 25. For David speaketh concerning him, μὴν τὸν κύριον ἐνώπιόν μου διὰ παντός, [I foresaw the Lord always before my K.T.A. | face, etc. ] 25. yap ...E al paue pizem per | ets αυτον ... A €. αὐτην. Luke records here the address which Peter delivered on the day of Pentecost to the Jews assembled at Jerusalem “out of every nation under heaven” (ver. 5); and he here gives in verses 25—28, a long quotation from Ps. xvi. 8—11, which Peter pre- faced by Aaveld yap λέγεν εἰς αὐτὸν, “For David speaketh concerning him.” That shows who wrote the psalm, viz., David; and about whom he wrote it, viz., Jesus (ver. 22, 25, according to Peter’s interpretation given in ver, 29—31). “Men und brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and know- ing that God had sworn with an oath to him, that of the fruit Table B. I. 2.1 Acts 11. 84. 117 of his loins, according to the flesh, He would raise up Christ to sit on his throne ; he seeing this before spake of the resurrec- tion of Christ, that His soul was not left in hell, neither His flesh did see corruption.” Peter’s words are express. David, the poet-king of Israel, was “a prophet,” and “spake” in these words “of Christ’s resurrection”—not of his own, as he still lies in the sepulchre where he was buried. He was a man of faith, believing God’s promise, which Peter here repeats π᾿ vil. 12, 13,16; Ps. exxxii. 11; lxxxix. 35, 36), and in view of its fulfilment foretelling the event whereby would be raised up the King for ever. This David could do only by the Holy Spirit making it known to him; and God, who had given the promise on oath of a successor for ever, had not withho!den from him this word. (3) (8) Acts i. 34. Acts ii, 34. 34. οὐ γὰρ Δαυεὶδ ἀνέβη εἰς τοὺς otpa- 34. For David is not ascended into the vous, λέγει δὲ αὐτός | Kimev ὁ κύριος τῷ heavens : but he saith himself, [The κυρίῳ μου, K.T.D. | Lord said unto my Lord, etc.] 34. Neyer δε ... D εἰρηκεν (et vg [non am fu al| dixit) yap, item syr. Peter had already said, as Luke records, that. David was dead and buried, and stili im the grave (ver. 29). He here adds: “For David is not ascended into the heavens.” Put he had asserted of Jesus, not only that He was raised from the dead (ver. 32), which David had foretold (ver. 25—31), but also that He was exalted to the right hand of the Father (ver. 33). And this he tells that David spake of before, when in Ps. ex. 1, whence the quotation is made, “he saith himself, The Lord said,” ete. This implies that David wrote this psalm, wherein he sings of the exaltation of the Christ. What conclusion can be drawn but that which Peter draws when he says: (ver. 36) “Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ”? And David, who spake of the Christ (whom he believed according to God’s promise to descend from him) in regard to His resurrection in Ps. xvi., and His exaltation in Ps. ex., could do so only as God foreshowed to him. His inspi- ration is thus conclusive. A denial thereof involves another 118. Acts vir. 48, [Table B. I. 2. interpretation of his words, and a charge against Peter of mis- interpreting them, that is, of putting a false meaning into them ; for, if his meaning is not 77 them before, another meaning can be drawn from them, so that his is false. And this charge against Peter would have to be made against our Lord, who similarly interprets them (see Matt. xxii. 41—45; Mark xi. 35—37; Luke xx. 41—44), a charge not relieved by saying that He only adopted the current interpretation among the Jews, and used it for His purpose; for, if it is false, that would be like “doing evil that good may come.” But our Lord’s language will not admit that softening. He does not say, “ Ye say,” nor “They say.” The affirmation proceeds from Himself: “David himself said by the Holy Ghost,’ Mark xii. 36. Either, then, David spake as moved by the Holy Ghost, 7.e., as inspired, so that, as a prophet, he foretold these events, or our Lord’s interpretation, which Peter follows, is false, and David’s words have nothing to do with what they are said to concern. (4) (4) Acts vii. 48. Acts vii. 48. 48. ἀλλ᾽ οὐχ ὁ ὕψιστος ἐν χειροποιήτοις 48. Howbeit the most High dwelleth κατοικεῖ, καθὼς ὁ προφήτης λέγει (49) not in temples made with hands ; as [Ὁ οὐρανός μοι θρόνος, κιτ.λ.] saith the prophet, (49) [Heaven is my 48. αλλ ovx ete... D ο de vor. ov κατ- throne, etc.] ox. ev item cop sah al | χειροποιήτοις c. ABCDE lo" al aliq vg al pl ... στ add vaos c. H al ut vdtr pl (al? post κατ.) Chr Thph cat Aug | καθως ... ἘΠ (item e**) al καθ. και... D ως. Stephen in his address makes here a quotation from Isa. Ixvi. 1, 2, prefacing it with καθὼς ὁ προφήτης λέγει, “as the pro-. phet says.” Isaiah is here styled “a prophet,” one who utters the word of God. And it is not a prophecy, properly so called, that he here declares. But it is God’s word. In the heart of it is found λέγει κύριος, “saith the Lord.” And the language is such that only God could utter it. “ Heaven 2s my throne, and earth 7s my footstool.” How appropriate these words are in support of Stephen’s affirmation: “The Most High dwelleth not in handmade places.” It is He who hath made the uni- verse ; for—“ Hath not My hand made all these things?” He asks by the prophet, and “ What house will ye build Me?” as Table B. I. 2.1 AcTs xu. 45. 119 much as to say, No house made by human hands will do for My temple. But I shall build a temple for Myself. (See Eph. 1. 21, 22.) (5) 6) Acts xiii. 35. Acts xiii. 35. 35. διότι καὶ ἐν ἑτέρῳ λέγει [Οὐ δώσεις 35. Wherefore he saith also in another τὸν ὅσιόν σου ἰδεῖν διαφθοράν.] psalm, [Thou shalt not suffer thine 35. δίοτι c. AB 1ο 5 97, 98.118 sah ... στ Holy One to see corruption.] 49. διο c. CEGH lot** al pler vv pm Chr Thph Oec ... D8" (ἃ ideoque) syr ar® aeth' om | ev (13. add τω) erepw (16.-pa) ... Derepws (vg alias, d alia), cop sah ἐγ alio loco. In the synagogue at Antioch in Pisidia (ver. 14), Paul deli- vered the address which Luke records in this chapter (xiii. 16— 41). He here quotes Ps. xvi. 10, and follows it with an explana- tion in ver. 36, 37, viz., that David died, and was buried, and saw corruption (so that it could not be said of him) ; but that He whom God raised again, saw no corruption (of whom certainly it was spoken). And Paul had told them whom God had raised again, as recorded in ver. 33 (see also ver. 23, 30), when he quotes from the second Psalm (Auth. Vers.) a passage which has been already considered in Table A. 11. 2. (14); and after- wards gives the one in this verse 35, introduced by καὶ ἐν ἑτέρῳ λέγει, “also in another he says,” v.¢., “in another” psalm, as I understand from the connection, not “in another” place, as the Coptic and Sahidic versions have it. Now, the subject of λέγει is God, as is evident from the connection with the pre- ceding verses: (33) “God hath fulfilled the same unto us their children, in that He hath raised up Jesus again: ... (84) And as concerning that He raised Him up from the dead, no more to return to corruption, He said on this wise, I will give you the sure mercies of David: (85) Wherefore he saith also in another psalm,” and then comes our quotation. We have already, in Acts 11. 25—31, seen Peter adducing these words as spoken by David (ver. 25—28), but he showed they were not spoken of him, but of Christ (ver. 29—31). And we then saw that it was God only who could have told David thus to speak, so that David was, as it were, the mouthpiece of God, or, in fact, that it was God who was:speaking through him, so that Paul could say, as here, that God says it. 1 3. τί γὰρ ἡ γραφὴ λέγει; [[ππίστευτεν δὲ ᾿Αβραὰμ τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ 20 ROM, ταν Ὁ ὍΣ σι. 7. Rom. iv. 3. els δικαιοσύνην. | 3. For [Table B. I. 2. Rom. iv. 3. what saith the scripture? [Abraham believed God, and it was counted unto him for righteousness. | This has been fully discussed in Table A. IIT. 1. (10), page 82. (7) (6) Rom. iv. 6. 6. Even as David also describeth the Rom. iv. 6. 6. καθάπερ καὶ Δαυεὶδ λέγει τὸν μακαρισ- μὸν τοῦ ἀνθρώπου ᾧ ὁ θεὸς λογίζεται δικαιοσύνην χωρὶς ἔργων [Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, κ-τ.λ. . καθαπερ και dav. c. ABCKL ete ... Ὁ blessedness of the man, unto whom God imputeth righteousness without works, (7) Saying, [Blessed are they, etc.] EFG καθως και 6 (ὁ et. 46. Chreo™2) david (DE ? -υειδ). Paul adduces this quotation, in ver. 7, 8, from Ps. xxxii. 1, 2, ascribing the psalm to David, which agrees with its head- ing, and saying that he therein “describes the blessedness of the man, unto whom God imputeth righteousness without works.” Now the verses hold forth those “ whose iniquities are forgiven, whose sins are covered,”’—“the man to whom the Lord will not impute sin,” and call such blessed. They have committed iniquities, they are guilty of sins, so that they can have no righteousness by the works of the law. But God for- cives their iniquities, He covers their sins, and will not impute them to them, so that they have a righteousness, though not of the law, yet of God by faith, and thus “God imputeth right- eousness without works.” Paul could say, then, that when David speaks of the blessedness of the forgiven, it is of the blessedness of him to whom God imputes righteousness with- out works. (8) (7) “τ “TI Rom. vii. 7. . τί οὖν ἐροῖμεν ; ὁ νόμος ἁμαρτία; μὴ γένοιτο ἀλλὰ τὴν ἁμαρτίαν οὐκ ἔγνων εἰ μὴ διὰ νόμου" τήν τε γὰρ ἐπιθυμίαν οὐκ ἤδειν εἰ μὴ ὁ νόμος ἔλεγεν [Οὐκ ἐπι- θυμήσεις.] . FG om τε, nec exprim it vg etc [ὁ pouos ... L o λογος. 7. What shall we say then ? Rom. vii. 7. Is the law sin? God forbid. Nay, I had not known sin, but by the law ; for I had not known *lust, except the law had said, [Thou shalt not covet.]} * Or, concupiscence. “Thou shalt not covet” is the beginning of the tenth com- mandment, found in Exod. xx. 17 (or Deut. v. 21), in which Table B. I. 2.] Rom. 1x. 15. 121 book is given an account of the giving of “the law” from Mount Sinai. By ὁ νόμος here, then, may be understood “ the law” in its special sense, i.e. the ten words or commandments uttered from Mount Sinai in the hearing of the people of Israel, and written on the two tables of stone. But, in Paul’s time, these two tables of stone were not in existence. “The law,’ however, had been recorded, as has been said just now, in the book of Exodus, where other laws besides were also put on record; and thus “the law” came to have a more extensive application, embracing, not only the Pentateuch, or five books of Moses, but sometimes the whole Old Testament writings. ἡ (9) (δ) Rom. ix. 15. Rom. ix. 15. 14. τί οὖν ἐροῦμεν; μὴ ἀδικία παρὰ τῷ 14. What shall we say then? Js there Hew; μὴ γένοιτο. (15) τῷ Μωῦσεϊ yap unrighteousness with God? God λέγει [[Ἐλεή: ὦ ὃν ἂν ἐλεῷ, καὶ οἰκτει- forbid. (15) For he saith to Moses, ρήσω ὃν ἂν οἰκτείρω. | [I will have mercy on whom I will 14, tw... DFG om. have mercy, and 1 will have com- 15. pwc. c. FGKL al pl... or (= Gb passion on whom 1 will have com- Sz) Ln. μωσ. ὁ. ABDE al ut vdtr pl. passion. | Item -ση c. AB*DEKL al pl Thdrt al ... B**FG al mu -cec (49.) | yap h. 1. c. BDEFG al Dam... στ post τω c. A KL al longe pl Chr Thdrt al. Paul had been speaking of God’s purpose according to elec- tion (in verse 11), and had instanced what God said to Rebecca : “The elder shall serve the younger” (Gen. xxv. 23), following it with the quotation from Mal. i. 2, 3 (already considered in Table A. II. 1. (27)), “Jacob have I loved, but Esau have I hated.” And now he upon this puts the question: τί οὖν ἐροῦ- μεν ; μὴ ἀδικία παρὰ τῷ θεῷ; “What shall we say, then ? Is there unrighteousness with God?” μὴ γένοιτο, “It might not be.” He uses a strong form of negation, and subjoins a proof taken from what God said to Moses, as recorded in Exod. xxxil. 19, “I will have mercy,” ete., on the occasion of the interview that Moses had with God, after the Israelites had sinned in making a golden calf, and worshipping it during the time that Moses was absent from among them with God on Mount Sinai to receive the two tables of stone whereon were graven the ten commandments (Exod. xxxi. 18; xxxii. 1—6, 15, 16, 21—24; ΧΧΧΊΙ, 12—xxxiy. 8). The quotation is part 122 Rom. 1x. 17; 25. [Table B. I. 2. of what God then said to Moses, and is taken from Exodus, which is thus seen to contain God’s word. From the quotation Paul draws his conclusion, as found in the next verse, 16, dpa οὖν οὐ τοῦ θέλοντος, οὐδὲ τοῦ τρέχοντος, ἀλλὰ TOD ἐλεῶντος θεοῦ, “So then zt is not of the willer, nor of the runner, but of the pitying God,” wherein he traces all back to God. (10) Rom. ix. 17. Rom. ix. 17. 17. λέγει yap ἡ γραφὴ τῷ Φαραὼ ὅτι [εἰς 17. For the scripture saith unto Pha- αὐτὸ τοῦτο ἐξήγειρά σε, K.T.A.] raoh, [liven for this same purpose have I raised thee up, ete.] The conclusion drawn by Paul in the previous verse, wherein he traces all back to God, he confirms by the quotation in the present, taken from Exod. ix. 16, which has been already con- sidered in Table A. III. 2. (2). This quotation gives him occasion for the inference (ver. 18), dpa οὖν ὃν θέλει ἐλεῶ, ὃν δὲ θέλει σκληρύνει, “So then, whom He wills He pities, and whom He wills He hardens.” He pities or hardens just whom He willeth to do so to. All is dependent on God’s will. That is the ultimate conclusion. (11) (9) Rom. ix. 25. Rom. ix. 25. 24. ots καὶ ἐκάλεσεν ἡμᾶς οὐ μόνον ἐξ 24. Evenus, whom He hath called, not “Tovdaiwy ἀλλὰ καὶ ἐξ ἐθνῶν, (25) ws οἵ the Jews only, but also of the καὶ ev τῷ Qonée λέγει [Kaéow τὸν οὐ Gentiles? (25) As He saith also in adv μου Nady μου, κ.τ.λ.] (26) [Kal Osee, [I will call them my people, etc.] ἔσται ἐν τῷ τύπῳ οὗ ἐρρέθη αὐτοῖς, (26) [And it shall come to pass, that Kare Nel| in the place, etc. ] 25. εν... Bom (Aug! sicué Osee dicit) | FG won, K οση. In support of the doctrine that the calling of God is to ex- tend to the Gentiles, and is not to be confined to the Jews, whom of old He had chosen to be His people, Paul adduces two passages, found, the former in Hosea 11. 25, the latter in Hosea 11. 1, which he introduces by ὡς καὶ ἐν τῷ “Ὡσηὲ λέγει, “as He says also in Hosea;” wherein he tells not only the source of the quotation, but who is the speaker, the subject of λέγει being God, mentioned in ver. 22. Paul thus tells us that Hosea’s writings contain God’s word, that it was God who spake by Hosea; just what Hosea himself pens (i. 1): “The Table Β. I. 2.] Rom. x. 16; 19. 123 word of the Lord that came unto Hosea.” The view, then, that Hosea gives forth is the view that Paul takes. And why should not we do the same likewise ? (12) (10) Rom. x. 16. Rom. x. 16. 16. "ANN οὐ πάντες ὑπήκουσαν τῷ εὐαγ- 16. But they have not all obeyed the γελίῳ. ᾿Ησαΐας yao λέγει [Κύριε, τίς gospel. lor Hsaias saith, [ Lord, who ἐπίστευσεν τῇ ἀκοῇ ἡμῶν 3] hath believed *our T report 8] 16. FG του ευαγγελιου. * Gy. the hearing of us? + Or, preaching? In order to uphold the assertion that he makes, viz. “ But not all have obeyed the gospel,” Paul falls back on what Isaiah had said: y3nynvS pO Ὁ, “Who hath believed our re- port?” or doctrine (lit. hearing, i.e. “what is heard,” meaning message, tidings), found in hy hii. 1. Isaiah is supposed to speak of gospel times, and hence Paul could appropriately quote his words. One thing is clear. Paul here ascribes to Isaiah the words quoted. Isaiah says them. (13) (11) ome xe 10. Rom. x. 19. 19. ἀλλὰ λέγω, μὴ ᾿Ισραὴλ οὐκ ἔγνω; 19. But I say, Did not Israel know? πρῶτος Mwiofs λέγει [᾿γὼ παραζη- First Moses saith, [1 will provoke you λώσω ὑμᾶς ἐπ᾽ οὐκ ἔθνει, «.7.d.] to jealousy by, ete.] 19. tcp. οὐκ eyrw ὁ. ABCD *e***EFG al mu it vg go cop sah al Chr Dam Hil ἃ]... στ (= Gb Sz) οὐκ εγνω Icp.c D**L al pl syr* sl Thdrt Thph | μωυσ. ὁ. BCFGL al pl... or (= Gb Sz) woo. ὁ. ADE al pl. The conclusion that Paul drew from the quotation from Isa. liii. 1, he gives immediately after it ; viz. (ver. 17), ἄρα ἡ πίστις ἐξ ἀκοῆς, ἡ δὲ ἀκοὴ διὰ ῥήματος θεοῦ, “So then faith cometh by hearing, and hearing by the word of God,” or rather, “so faith from a message, and the message through God’s word.” God’s word first, then the message, and lastly faith. But he had asked before, (ver. 14) “ How shall they believe in him of whom they have not heard?” And to take away all ground of excuse he asks now, (ver. 18) “But I say, Have they not heard? Yes verily.” And again, (ver. 19) “But I say, Did not Israel know?” Yes verily, might be repeated. And he proceeds to prove the affirmative. πρῶτος Mwiiojs λέγει, “ First Moses saith,” 124 Rom. x. 20, 21; x1, 2, 4. [Table B. I. 2. and then follows a quotation from Deut. xxxii. 21, 1p. This chapter contains the song that Moses composed to set forth God’s mercy and vengeance, so that Paul is correct in saying that “Moses says” the words which he quotes. Yet Moses gives them as spoken by the Lord (see ver. 20); and thus is it seen that he was inspired to utter them. (14) & (15) (12) & (13) Rom. x 20 and 21. Rom. x. 20 and 21. 20. ‘Hoatas δὲ ἀποτολμᾷ καὶ λέγει [Εὐ- 20. But Esaias is very bold, and saith, ρέθην τοῖς ἐμὲ μὴ ζητοῦσιν, ἐμφανὴς [I was found of them that sought me ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν.) (21) not, 1 was made manifest unto them πρὸς δὲ τὸν ᾿Ισραὴλ λέγει [Ὅλην τὴν that asked not after me.|] (21) But ἡμέραν ἐξεπέτασα, κ.τ.λ.] to Israel he saith, [All day long, ete.] 20. D*et*** HFG d*e f g om ἀποτολμα και. The first quotation Paul took from Deut. xxxu. 21, I.p.— what Moses said. He now takes two from Isaiah, the one from ch. lxv. 1,the other from ch. lxv. 2. And he introduces the former with “Hoaias δὲ ἀποτολμῇ καὶ λέγει, “ But Esaias is very bold, and saith,” a formula which tells whose words are quoted, viz., Isaiah’s ; the latter with πρὸς δὲ τὸν ᾿Ισραὴλ λέγει, “ But with regard to Israel he saith,” a formula which has the same sub- ject, viz., Isaiah. Paul thus lets us know the source whence the quotations are drawn. They are taken from Isaiah. Isaiah spake them. Yet a moment's thought will let one see that Isaiah could not have been speaking of himself. And ver. 7 of the chapter makes known whose mouthpiece he is. “Saith the Lorp,” suffices to tell that it was the word of the Lorp that came by him. (16) & (17) (14) Rom. xi. 2 and 4. Rom. xi. 2 and 4. 2. ... ἢ οὐκ οἴδατε ἐν ἩἩλίᾳ τί λέγε ἡ 2. . . . Wot ye not what the scripture γραφή, ws ἐντυγχάνει τῷ θεῷ κατὰ TOD saith *of Elias? how he maketh Ἰσραήλ; (9) [Κύριε, rods προφήτας intercession to God against Israel, σου ἀπέκ: ειναν, K.T.N.] (4) ἀλλὰ τί AE saying, (3) [Lord, they have killed yeu αὐτῷ ὁ χρηματισμός; [Κατέλιπον Thy prophets, etc.] (4) But what ἐμαυτῷ ἑπτακ σχιλίους ἄνδρας, κ.τ.λ.] saith the answer of God unto him ἵ 2. or (= Gb Sz) add in fine Ney» ο. L [I have reserved to myself, etc.] al longe pl syr al Thph Oee contra A BCDEFG al® it vg cop sah syrP arm * Gy, ix Elias, t.e., in the Elias section. al Chr Thdrt Dam. These passages have been already considered in Table A. III. 2. (3), page 95. Table B. I. 2.] Rom. xi. 9; xv. 12. 125 (18) (15) Rom. xi. 9. Rom. xi. 9. 9. καὶ Δαυεὶδ λέγει [Πενεθήτω ἡ τράπεζα 9. And David saith, [Let their table be αὐτῶν εἰς παγίδα, κ.τ.λ.] made a snare, etc.] 9. και Aavecd... C. praem καθαπερ. This quotation in ver. 9, 10 is taken from Ps. Ixix. 29, 24, and, being prefaced by “and David saith,” it is seen who spake the words, who made the psalm. This psalm has been fully remarked on in Table A. 11. 2. (12); which place see for the present passage. (19) (16) Rom. xv. 12. Rom. xv. 12. 12. καὶ πάλιν Ἡσαΐας λέγει [Ἔσται ἡ 12. And again, Esaias saith, [There pla τοῦ ᾿Τεσσαὶ καὶ, κιτ.λ.} shall be a root of Jesse, etc. | Paul had written τὰ δὲ ἔθνη ὑπὲρ ἐλέους δοξάσαι τὸν θεόν, “And that the Gentiles might glorify God for His mercy,” in support of which he adduces several passages of the Old Testament. First comes Ps. xviii. 50 in ver. 9, introduced by καθὼς yéypa- mara, “according as it is written.” (See Table A. 11. 1. (85)). It is a writing, then, from which the first is made. Next comes Deut. xxxii. 43, in ver. 10, introduced by καὶ πάλιν λέγει, “and again he (or, it) says,” the latter, ὑΐ, if ἡ γραφὴ be understood. (See Table B. I. 1. (4)). Thirdly, Ps. exvii. 1, in ver. 11, prefaced by καὶ πάλιν only, λέγεν being understood, unless Lachmann’s text be adopted. (See Table B. I. 1. (5) ). Lastly, Isa. xi. 10, in this ver. 12, prefaced by καὶ πάλιν ᾿Ησαΐας λέγει, “and again Esaias saith.” πάλιν shows that it is another quotation, and by no means implies that Isaiah said the pre- ceding one. He says only that in ver. 12. And what does he say? First, ἔσται ἡ ῥίζα τοῦ ᾿Ιεσσαί, “There shall be the root of Jesse,” not ὦ root as in the Auth. Vers. This refers back to ver. 1 of Isa. xi. “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots’—a prophecy of the Messiah, fulfilled in our Lord, who descended from David according to the flesh. Next, καὶ ὁ ἀνιστά- μενος ἄρχειν ἐθνῶν, “and he that shall rise (rather, even he who stands up or rises) to reign over the Gentiles.” This clause [ regard as expletive of the preceding. Lastly, ἐπ᾿ αὐτῷ ἔθνη ἐλπιοῦσιν, “upon Him shall the Gentiles trust.” It would 126 GAL. 111, 16. [Table B. I. 2. seem to be chiefly for this that the quotation is introduced. And though Paul’s language differs somewhat from Isaiah’s, who retains the figurative form, while Paul resolves it, yet they are both found to express the same idea. “ Isaiah says.” But his words are prophetic; and as God alone knows the future, so He will have told him. There is no other way of accounting for these prophetic utterances. (20) (17) Gal. iii. 16. Gal. ii. 16. 16. τῷ δὲ ᾿Αβραὰμ ἐρρέθησαν ai émay- 16. Nowto Abraham and his seed were γελίαι kal τῷ σπέρματι αὐτοῦ. οὐ λέγει the promises made. He saith not, Καὶ τοῖς σπέρμασιν, ws ἐπὶ πολλῶν, And to seeds, as of many; but as GAN ws ἐφ᾽ ἑνός [Καὶ τῷ σπέρματί σου] of one [And to thy seed,] which is ὅς ἐστιν Χριστύς. Christ. ; 16. de... D'FG it vg Chr al om | eppe- θησαν (Gb") c. AB* (neglex Mai) C D*FG al mu Dam ... στ ἐερρηθ. ὁ. D*** EKL al pl Chr al; al? Eust*!18 Thph εδοθησαν | σπερμασιν ... D* ἃ e add cov | ὅς ... D*E (sed ἃ e qui) Chr 6 item quod Ir Tert al mu; F*G ov (g quo). When God said to Abraham, as recorded in Gen. xii. 3, lp., “Tn thee shall all families of the earth be blessed,’ He fore- announced the gospel to him. See Gal. 111. 8. That gracious word was uttered when God told Abraham to quit the land of his fathers; and God remembered it after foretelling the birth of Isaac (Gen. xviii. 18). But after Abraham, at God’s command, had in intention, though not in fact, offered up Isaac, another form was given to the gracious word. It then ran : “In thy seed shall all the nations of the earth be blessed ; because thou hast obeyed my voice” (Gen. xxii. 18). And that “thy seed” did not mean Isaac, is evident, for the same gracious word was uttered to him: “Unto thee, and unto thy seed, I will give all these countries, and I will perform the oath which I swear unto Abraham thy father; and I will make thy seed to multiply as the stars of heaven, and will give unto thy seed all these countries; and in thy seed shall all the nations of the earth be blessed” (Gen. xxvi. 3, 4). These utterances Paul speaks of when he says in ver. 16, “Now to Abraham and his seed were the promises made,” or spoken. And he gives an interpretation of the expression τῷ σπέρματι hm Table Β.1. 2] Gat. 1v. 30. GENERAL sUMMARY. 197 αὐτοῦ, “his seed.” He writes, οὐ λέγει Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, “He saith not, And to seeds, as of many,” 1.6., the plural form is not used, as if many persons were intended ; ἀλλ᾽ ἐφ᾽ ἑνός, Kai τῷ σπέρματί cov, “but as of one, And to thy seed,” 7.¢., but the singular form is employed, as if one person only were meant. Turning back to what Paul had already said, we find him telling in ver. 10, “ For as many as are of the works of the law are under the curse.” But he adds in ver. 13, “Christ hath redeemed us from the curse of the law, being made a curse for us;” and he announces a pur- pose or effect thereof in ver. 14—* that the blessing of Abraham might come on the Gentiles through Jesus Christ.” Now, it is in explanation and confirmation of this that Paul goes back to the promises made to Abraham, which have been brought forward in the beginning of these remarks; and he conse- quently limits the expression τῷ σπέρματι αὐτοῦ “his seed,” to the singular number, and applies it directly to Jesus; for he says, καὶ τῷ σπέρματί σου, ὅς ἐστιν Χριστός, “and to thy seed, which is Christ.” According to Paul’s interpretation, then, which is met with here, Jesus Christ was “the seed” intended by God in His promise to Abraham of blessing for all the nations of the earth. The subject of λέγει in the phrase ov λέγειν may be either ἡ γραφή “the scripture,” or rather ὁ θεός, “God.” οὐ λέγει καὶ τοῖς σπέρμασιν ὡς ἐπὶ πολλῶν, ἀλλὰ λέγει καὶ τῷ σπέρματί σου, ὡς ἐφ᾽ ἑνός, ὅς ἐστιν Χριστός, “He says not, And to seeds, as if about many ; but He says, And to thy seed, as if about one, who is Christ.” This shows how Paul inter- prets scripture, and what view he takes of its single words. (21) Gal. iv. 30. Gal. iv. 30. 30. ἀλλὰ τί λέγει ἢ γραφή; [Ἔκβαλε 980. Nevertheless what saith the scrip- τὴν παιδίσκην, κιτ.λ.]} ture? [Cast out the bondwoman, etc.] This passage was considered before in Table A. IIT. 2. (5). GENERAL SUMMARY. From this examination in detail it is seen that two of the New Testament writers, viz., Luke and Paul, use the introduc- tory formula containing λέγει with a special reference; that 128 GENERAL SUMMARY. [Table B. 1. 2. is, containing some expression pointing out tho writer, or the book, or sometimes both. The following table gives the writings, with the number of instances that are met with :— New Testament writing. No. of instances. New Testament writing. No. of instances, Luke in Gospel : Paul in Ep. to Romans La 5, Acts of Apos. . 4 Ἢ .» Galatians Dae There are thus fowr writings and twenty-one instances; but several of these have been set down in former tables, as Rom. iv. 3 in A, TIT. 1. G0); ix. 17 in ALT 2° (2) ΣΝ III. 2. (3); and Gal. iv. 80 in A. III. 2. (5); so that Paul an Hp. to Rom. instead of 14 has 11, and in Ep. to Gal. instead of 2 has 1, whereby the number belonging to this table alone is reduced to 17. | Again, though Luke is the writer of the Acts of the Apostles, as well as of the Gospel that goes by his name, yet these being historical records, the quotations therein do not always pro- ceed from him. And in the present instances they are all made by others. Our Lord makes the one in the Gospel; and of those in Acts, Peter makes two; Stephen, one, and Paul, one; and thus, excepting fowr, all in this table are made by Paul. Next, of the Old Testament writings, seven are quoted from, viz., Genesis, Exodus, Deuteronomy, 1 Kings, Psalms, Isaiah, and Hosea, and the following table will show them, and the number of quoted passages in each :— Book of O. T. No. of Quot. Book of O, T. No. of Quot. Book of O. T. No. of Quot. Genesis . . 3 1 | 1 Kings . ; 2 1 | Isaiah : 5 Exodus . ἜΣ ἈΠ} ΕΒ ΡΕΝ ὁ ον Ἢ Hosea . 6 1 Deuteronomy . 1 -------- 2119 15 But Ps. xvi. 10.is quoted twice, in Acts ii. 25, and xiii. 35; and Ps. ex. 1 is also quoted twice, in Luke xx. 42, and Acts 1]. 34, so that, instead of siz places in the Psalms, there are only four, thus bringing the number down to 19. And if the 2 in Genesis, and 1 in Exodus, and 1 in 1 Kings, which have occurred in former tables, be also deducted, the number will be further reduced to fifteen. Our Lord quotes His one from the Psalms, and 50 does Peter in both of his; Stephen quotes his one from . Isaiah, and Paul does all the rest, in fact, quotes from all the _ seven writings. Table B. I. 2] GENERAL SUMMARY. 129 Lastly, the forms of the introductory formula, whereby it is specialized, are worthy of notice, and may be summarized as under :— 7 γραφὴ λέγει, “the scripture says,” in Rom. iv. 3, where Genesis is quoted. » 1x.17, τῷ Φαραώ, “to Pharaoh,” in Exodus. peice, Ἡλίῳ, “im Elias)” ὁ.6. 1 Kings. Gal. iv. 30, where Genesis is quoted. Δαυεὶδ λέγει, “ David says,” in Luke xx. 42, ἐν βίβλῳ ψαλμῶν, “in book of Psalms.” Acts 11.25, where Psalm xvi. is quoted. ὁ νόμος ἔλεγεν, “the law was saying,” in Rom. vii. 7, where Lwodus is quoted. Μωὺῦσῆς λέγει, “ Moses says,” in Rom. x. 19, where Deuteronomy is quoted. ὁ προφήτης λέγει, “the prophet says,” in Acts vii. 48, where Jsaiah is quoted. Ἡσαΐας λέγει, “Isaiah says,” in 8... ΡΠ ΟΣ. πρὶ Rom. x. 16, where ch. li. is quoted. Rom. iv. 6, ,, Pa MI ἐδ HP er cll ἐν yale Toss : : Ξ 2) x1. 9, 3) 2) ]xix. 2) 29 37) 21, 3) 3) 2 ” A aie ey τι x1. " λέγει, 1.6. Seds, “says,” that is, God, in Acts xii. 35, where Psalm xvi. is λέγει ὁ χρηματισμός, “says the answer quoted. of God,” in Rom. ix. 15, τῷ Mwiie?, “to Moses,” Rom. xi. 4, where 1 Aims is quoted. in Exodus. » ix. 25, ἐν :Ὥσηέ, “in Hosea.” Gal. ui. 16, where Genesis is quoted. The formula ἡ γραφὴ λέγει, “the scripture says,” has been already fully remarked on. It may be merely added here that, in this table, Genesis twice, and Exodus, and 1 Kings are spoken of as “the scripture ;” at least, that quotations are given as adduced from “the scripture,’ which are found in these books ; and hence the inference that the former embraces the latter, or that these books form parts of “the scripture.” The formula ὁ νόμος ἔλεγεν, “the law was saying,” introduces a quotation from Exodus. It has been shown that “the law” is a very expansive term, denoting, in its most limited sense, the ten words or commandments, which I take to be the meaning here, as the tenth commandment is quoted; but extended to embrace the five books of Moses, and hence called “the law of Moses,” and not only so, but to embrace the prophetical writings also, as quotations from them are said to be “ written in the law;” even quotations from the Psalms are spoken of as “ written in the law,” whence it would appear that “the law” is sometimes extended to embrace all the Old Testament writings. The formula Mwiofs λέγει, “Moses says,’ shows most 9 130 GENERAL SUMMARY. [Table B. I. 2. clearly that Paul, who quotes from Deut. xxxii. 21, and pre- faces the quotation with these words, took him for the composer of the song there recorded, as the history asserts (ch. xxxi. 30, xxxii. 44). But why should we stop at that point? Why should we not give equal weight to the context before and after? If the record is true that “ Moses said” the words of the song, how should it be wntrue, when it states in ch. xxxi. 24, “... When Moses had made an end of writing the words of this law in a book, until they were finished, (25) that Moses commanded the Levites, .. . saying, (26) Take this book of the law, and put it in the side of the ark of the covenant of the Lord your God;” and again, ch. xxxii. 46, “And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law.” I mean, when Paul here affirms that Moses said the song, which depends for its reality on the truth of the record, the record must equally be true when it speaks in the previous context of Moses writing ; for, if the latter is false, how can it be true that we have Moses’ words? The one goes with the other. Admit that Paul is right, and we have Moses’ writings, not his words handed down traditionally ; but if, on the other hand, the historical record is untrue, equally untrue is it that “Moses says.’ So much, then, for Paul’s statement. The formula Aaveld λέγει, “ David says,” followed by quo- tations from several Psalms, viz. xvi., xxxii., lxix., and ex, shows us that he was the writer of them. Paul, in his Epistle to the Romans, quotes from xxxu. and Ixix., prefacing the quotations with this formula. Peter, in his address to the Jews assembled at Jerusalem on the day of Pentecost, as recorded in Acts ii. 14—36, quotes from xvi. and ex., and prefaces with this formula. His audience, then, must have allowed that David was the writer of them. And from the way that Peter pro- ceeds to argue from the quotations, and to draw a conclusion which would certainly be very startling to them, (ver. 36) “God hath made that same Jesus, whom ye have crucified, both Lord and Christ,” καὶ κύριον καὶ Χριστόν, it is apparent that they were familiar with the authorship, though they may have been ignorant of the su\ect-matter of the Psalms, and Table B. I. 2.1 GENERAL SUMMARY. 131 could not tell what David meant when he so wrote. But they would not thus be singular, for an earlier Jewish audience showed like ignorance. Our Lord put the question, “ How say they that Christ is David’s son? and David himself saith in the book of Psalms, The Lord said unto my Lord, Sit Thou on My right hand, till I make Thine enemies Thy footstool. David therefore calleth Him Lord; how is He then his son? The puzzle was how the Christ could be David’s son, and yet David speaks of Him as his Lord. And how did the Jewish audience solve it? In Matt. xxii. 46 it is written, “And no man was able to answer Him a word.” Here our Lord quotes from Ps. ex., and prefaces with the name of the book, ἐν βίβλῳ ψαλμῶν, “in the book of Psalms,” as well as the name of the writer of the psalm. Matthew varies from Luke by giving ἐν πνεύματι, “in spirit” (ch. xxii. 43), while Mark varies from both by having ἐν τῷ πνεύματι τῷ ἁγίῳ, “in the Holy Ghost ;” which tells plainly that David spake by inspiration. And if our Lord’s word on this point is not to be taken, then whose is to be 7 in other form, none other’s word on this point ean be received, not even that of him who declares that by him “the Lord saith,” if our Lord’s word is denied. In fact, the doctrine of inspiration is at an end, and men have been all along believing a falsehood ; but with this there is the blas- phemous assertion that our Lord spake not the truth, and consequently could not and cannot be “the truth.” But this whole conclusion seems like the product of the “father of lies,” who would, no doubt, like men to believe it. If the doctrine that “holy men of God spake as they were moved by the Holy Ghost” (2 Pet. 1. 21), which has been.all along believed, is a ~ falsehood, and if our Lord, when He said that “David spake by the Holy Ghost,” was uttering a falsehood, then, He and His apostles were in league with “the father of lies” for the upholding of His kingdom on earth, and the assertion that the kingdom of Satan would be overthrown by them was another untruth. And thus it must come to pass that one will neces- sarily be in doubt as to the truth of what they said, unless it be known otherwise. And thus what need to know what they said? Better to be ignorant. But nay. Our Lord spake the truth. His apostles spake the truth. Jesus came to destroy 9A a 132 GENERAL SUMMARY. [Table B- I. 2. the works of the devil—the father of lies. He came to over- throw his kingdom, and set up the kingdom of truth on the earth. And men have believed the truth, who have believed His word. And He taught that there were men inspired by God, and men have hitherto believed Him—and all who believe will continue to hold the doctrine of inspiration—a doctrine which can be rejected only by those who refuse His word, and who prefer to believe a lie, and thus prove themselves subjects \_of the kingdom of darkness, and not children of the hight. The formula ᾿Ησαΐας λέγει, “ Isaiah says,” is fowr times used by Paul in his Epistle to the Romans, when he quotes from chapters xi., lili, and Ixv. It never seems to have oecurred to Paul that chapter xi., which he quotes from in Rom.-xyv., was written by one Isaiah, and chapters 111. and lxv., which are quoted from in Rom. x., were written by another Isaiah. He simply speaks of Isaiah as having said all, the later as well as the earlier chapters. And if he, eighteen hundred years ago, wrote in this way (and he would write as he knew, and he would know at all events as an educated Jew would), does it become one now to speak of an Isaiah for the first half of the book, and a pseudo-Isaiah for the other half? Is it not pre- sumptuous in writers now, to pretend to knowledge of things long past, of which those in earlier times were ignorant, and of which they have handed down no record? This pretended knowledge is twin-sister to fictitious, and derives existence from these writers’ imaginations. They build on faney, not on fact, and the fabric is unreal. Isaiah was “a prophet,” as Stephen called him, when, as recorded in Acts vii. 48—50, he quoted from chapter Ixvi., and prefaced with “as saith the prophet.” And surely Isaiah “the prophet” could write the contents of the latter half of the book that goes by his name, as well as the first half—and there need be no necessity for the creation of a pseudo-Isaiah to halve the work with him. Finally, the formula λέγει, with θεός implied, occurs four times, and is used by Paul thrice in his own writings, and once as reported by Luke. In Rom. ix. 15 he quotes from Exodus (ch. xxxili. 19), where God is represented as con- versing with Moses, and so Paul writes: τῷ Maioe? λέγει. Again, in Rom. ix. 25 he quotes from Hosea (ch. 11. 25), Table B. I. 2.] GENERAL SUMMARY. 133 where we have “the word of the Lord that. came to Hosea” (ch. i. 1), as is intimated by the “saith the Lord,” that repeat- edly occurs; and so Paul writes: ὡς καὶ ἐν τῷ “Ὡσηὲ λέγει. Once more, in Gal. ii. 16, he quotes from Genesis (ch. xxii. 18); where God gives the promise to Abraham, and so Paul writes : τῷ δὲ ABpadw. . . οὐ λέγει, K.T.r, ἀλλά... Καὶ τῷ σπέρματί σου. Now, from the second one it is manifest, not only that God is the speaker, but also that Hosea is the writer. There is no doubt in Paul’s mind, then, that God spake by Hosea, or in other words, that Hosea was one of God’s prophets, by whom He revealed His will, and made known, when neces- sary, events that were yet to happen. And from the first and last it is equally manifest to whom God spake when He uttered the words quoted; viz, to Abraham and Moses. There is no doubt, I again say, in Paul’s mind, that God has spoken to men. He believed in a revelation from God to’ man, that man is capable of receiving the knowledge of God’s will, and that God has imparted such knowledge, a know- ledge which the receiver may not have kept to himself, but have communicated to others. And thus we come round again to the doctrine of inspiration—that “holy men of God spake, moved by the Holy Ghost.” And when Peter wrote these words, it 1s evident that he enunciated no novel doctrine, for we find him, as reported by Luke in Acts i1., when addressing the Jews assembled at Jerusalem at the feast of Pentecost, saying, (ver. 16) “ But this is that which was spoken by the prophet Joel; (ver. 17) And it shall come to pass in the last day, saith God;” . . . and again, (ver. 25) “For David speaketh concerning him .. . (ver. 27) ... Neither wilt Thou suffer Thine Holy One to see corruption .. . (ver. 31) He, seeing this before, spake of the resurrection of Christ... .” Peter, in the audience of these Jews, affirms that God said what Joel spoke, and that David prophesied in the words of Ps. xvi. And we find Paul, as reported in Acts xiii, when addressing the Jews and others in the synagogue at Antioch in Pisidia, saying, (ver. 32) “ We declare unto you glad tidings, how that the promise which was made unto the fathers, (ver. 33) God hath fulfilled the same unto us their children, in that He hath raised up Jesus again; . . . (ver. 35) wherefore He saith 134 GENERAL SUMMARY. [Table B.1.2. also in another psalm, Thou shalt not suffer Thine Holy One to see corruption.” Paul also, in the audience of Jews, affirms that God said what David wrote, and, moreover, afterwards brought to pass the fulfilment of His words. The doctrine of inspiration is as old as the time when God first spake to lman, as old as the time of man’s residence in the Garden in Eden. Tasir B: 11 Embraces all those quotations whose introductory formula contains the verb λέγειν, “to say,” in the form of the present particuple active, ie. Néywv-ovca, λέγοντος; and it is sub- divisible into two parts, Table B. II. 1, and Table B. II. 2, according as there is a general or a special reference. TABLE B. II. 1, Where the introductory formula contains a general reference. (1) @) Matt. xxii. 31. Matt. xxii. 31. 31. περὶ δὲ τῆς ἀναστάσεως τῶν vex:@v, 31. But as touching the resurrection οὐκ ἀνέγνωτε τὸ ῥηθὲν ὑμῖν ὑπὸ τοῦ θεοῦ of the dead, have ye not read that λέγοντος (32) [Ἐγώ εἰμε ὁ θεὸς ABpadu, which was spoken unto you by God, κιτιλ. saying, (32) [1 am the God of Abra- 31. vuw (al pave nu, vv4 post λεγον- ham, etc. ] τοῦ)... KA 8116 fere e syrP schol Ir Cyp om | ὑπο... B απο. The subject here considered is “ the resurrection of the dead,” brought under notice by “the Sadducees which say that there is no resurrection ” (ver. 23), in replying to whose question for solution Jesus says, (ver. 29) “Ye do err, not knowing the scriptures, nor the power of God.” They began with saying, “Master, Moses said” (ver. 24), and then quote Deut. xxv. 5. Jesus answers, Ye know not the scriptures, if ye think there is no resurrection. “Have ye not read that which was spoken unto you by God, saying, I am the God of Abraham ?” ete. ; when He quotes Exod. iii. 6, and follows it up with, “God is not the God of the dead, but of the living” (ver. 29, 31, 32). Now, mark Jesus’ answer. They began, “Moses said;” He 136 MARK Xv. 28. [Table B. IT. 1. replies, “ Have ye not read that which was spoken by God?” They seemed to be familiar with what Moses said, and would allow whatever was met with in his books. But Jesus takes them to a higher than Moses, to God; or would have them understand that what God had spoken was to be found in Moses’ books, and if they were familiar with them, that: they could not but have read what God had said: “Have ye not read?” More than that, what Jesus quotes from Exod. ui. 6, is what God spake to Moses, when He appeared to him in the unconsumed burning bush at Mount Horeb (ver. 1—6). But Jesus says, τὸ ῥηθὲν ὑμῖν ὑπὸ τοῦ θεοῦ, “That which was spoken unto you by God.” And they could not answer that it was not so; for in Exod. iii. 15, it is recorded: “And God said moreover unto Moses, Thus shalt thou say unto the children of Israel, The Lord God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you: this is my name for ever, and this is my memorial unto all generations.” What was spoken to Moses, and through him to the children of Israel, was meant for them of all generations, so that the word is true that it was “spoken unto you.” If what Jesus quotes as spoken by God, was not spoken by Him, then He was in error in saying so, equally with Moses who wrote it as spoken by God. But those who believe Him to be “the truth,” and to have always spoken the truth, will reject such an assertion with abhorrence. And thus we shall have His confirmation of the truth of the Old Testament record, and that it was what God had spoken that would be read there. (2) Mark xv. 28. Mark xv. 28. 27. Καὶ σὺν αὐτῷ σταυροῦσιν S00 \nerds, 27. And with him they crucified two ... (28) καὶ ἐπληρώθη ἣ γραφὴ ἡ λέ- thieves. . . . (28) And the scripture γουσα [Kai μετὰ ἀνόμων ἐλογίσθη. | was fulfilled, which saith, [And he 28. στ (Lin) καὶ ἐπληρώθη ἡ γραφὴ (H was numbered with the trans- φωνὴ) 7 λέγουσα (cop om, V al add gressors. | to) Kal (al pauc om) μετὰ ἀνόμων ἐλογίσθη c. EEGHKLMPSUVIA al ] itPler ye cop syr"™ go aeth al... om τ (90) 6. ABC (et* et***) DX al* fere (in his evgll fere?°) .k sah sl*- See remarks on this passage in Table A. III. 1. (3), page 76. Table B. II. 1.] Joun x1x. 24; Hus. 1. 6; 12, 13. 137 (3) John xix. 24. 24. εἶπαν οὖν πρὸς ἀλλήλους Μὴ σχίσωμεν John xix. 24. 24. They said therefore among them- αὐτόν, ἀλλὰ λάχωμεν περὶ αὐτοῦ, τίνος selves, Let us not rend it, but cast ἔσται. ἵνα ἡ γραφὴ πληρωθῇ ἡ λέγουσα lots for it, whose it shall be: that [Διεμερίσαντο τὰ ἱμάτ.ά μου, κ.τ.λ.] the scripture might be fulfilled, 24. εἶπαν c. LX al?...o7 Ln εἰπον c. rell which saith, [They parted my rai- ut vdtr | ow ... D*,* cop”! syr? ™ δὲ ment, etc.] (syr aeth al e¢ ΠΝ “πὴ learae... ὩΣ εστιν, item it vg Cyp al cujus ‘sit | 9 Neyouca ...B 249.abce ff? (βοὴ ἔξ 1 vg) sah pers? orm: ita Ln. This passage was considered in Table A. III. 1. (7), page 79, where see the remarks. (4) (2) Heb. ii. 6. 6. διεμαρτύρατο δέ που Tis λέγων [Τί ἐσ- τιν ἄνθρωπος, κιτ.λ.] 6. δέ που ris: sic edd, non ut Ln 49. δέ πού TLS. Heb. ii. 6. 6. But one in a certain place testified, saying, [What is man, etc. ] This long quotation, in verses 6—8, is taken from Ps. vii. 5—7, and is introduced by the words, διεμαρτύρατο δέ που τὶς λέγων, “ But one in a certain place testified, saying.” Who it is that thus testifies is not said, nor where the testimony is recorded. Yet, as in chapter i. the writer has been quoting from the book of Psalms, it might be supposed that the same source furnished the present one. And from the general way of introducing, it may be supposed also that those for whom the epistle was written would readily know whence the quota- tion was taken, and the book of Psalms would likely be that they were most familiar with. We know that that was the source. ‘The use here made will come under consideration in a future volume. . ΠΗ͂Σ ; ἐ (5) (6) () (8) (4) ©) Heb. ii. 12, and 13 twice. Heb. ii. 12, and 13 twice. 11. ἅτε yap ἁγιάζων καὶ of ἁγιαζόμενοι 11. For both he that sanctifieth and ἐξ ἑνὸς πάντες" Oe ἣν αἰτίαν οὐκ ἐπαισ- χύνεται ἀδελφοὺς αὐτοὺς καλεῖν, (12) λέγων [Δπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελ, οἷς μου, ἐν μέσῳ ἐκκ Anolas ὑμνή- ow σε.] (13) καὶ πάλι [Hye ἔσομαι πε- ποιθὼς ἐπ᾽ aire] καὶ πάλιν [1δοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ θεύς.] they who are sanctified are all of one : for which cause he is not ashamed to call them brethren, (12) Saying, [I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee.] (13) And again, [L will put my trust in him,] And again, [Behold I and the children which God hath given me.] 138 . Hes. v1. 12, 13. [Table B. II. 1. Who the speaker is that is here introduced λέγων, “saying ” (ver. 12), is ascertained by referring back to ver. 9, where Jesus is named (and that for the first time in this epistle) after Paul had brought forward the quotation from Ps. viii., which speaks of man. In the previous part of the epistle, it was the Son of God in contrast with angels. Here it is the Son of God become man (see ver. 14). It is the divine and human person, Jesus, who is not ashamed to call of ἁγιαζόμενοι, “the sancti- fied,” brethren, saying, in the words of Ps. xxii. 23, “I will declare ‘hy name unto my brethren,” etc. This psalm is evidently, from its application in the New Testament, a Mes- sianic one. We find ver. 2 quoted by our Lord, as recorded in Matt. xxvii. 46 and Mark xv. 34, in His exclamation from the cross: “My God, my God, why hast Thou forsaken me?” Ver. 19 is applied to the act of the soldiers, and said, in Matt. xxvii. 35 and John xix. 24, to have been fulfilled thereby. And here ver. 23 is represented as being spoken by Jesus. While these are the only parts quoted, there are other parts evidently had in view in the New Testament writings. The next quotation is introduced by καὶ πάλιν, “and again,” λέγων being under- stood. As to the source of this second one, there are various opinions. Tischendorf favours 2 Sam. xxii. 3, |A77ADMS, Sept. πεποιθὼς ἔσομαι ἐπ᾽ αὐτῷ, words the same as those found in Hebrews, only ἐγώ begins, and the next two are transposed. This chapter of 2 Sam. is the same as Ps. xviii, the preface of which in ver. 1 tells, just as ver. 1 of 2 Sam., the occasion when it was composed ; viz., “ When the Lord had delivered David out of the hand of all his enemies, and out of the hand of Saul.” Tregelles refers the quotation to the psalm, ver. 3, ‘DTS Sept. (xvii.) ἐλπιῶ ἐπ’ αὐτόν. Alex. MS., Ald. et Compl. Edd. καὶ ἐλπιῶ; but it is clear that, though in this epistle Paul generally uses the Sept. Vers., he has not used it here, if the quotation is taken from the psalm. I have referred it* to Isa. ὙΠ 17 Mp), Sept. καὶ πεποιθὼς ἔσομαι er αὐτῷ; and — in Isa. xii. 2 the same words are found in the Sept. Vers., as the rendering of ΓΙ ΝΣ, the Alex. MS. giving ἐν αὐτῷ, Ald. Ed. ἐπ’ αὐτῷ, Compl. Ed. ἐπ᾽ αὐτοῦ, Vat. Ed. ἐπ᾽ αὐτῷ, * See “The Old Testament in the New,” page 17. ; Table B. IT. 1.] Hep, vir. 21. 139 for which there is nothing in the Hebrew original. The re- maining quotation is from Isa. viii. 18, introduced by καὶ πάλιν, “and again,’ λέγων being understood here also. Some object to referring the preceding quotation to ver. 17, the previous verse, in Isaiah, and say that the writer would not have said καὶ πάλιν, but would just have continued to quote, had he taken the second one from Isa. viii. 17. However that may be, is not the writer at liberty to do as he pleases? and sometimes to add quotation to quotation, without any con- necting word, as Paul does in Rom. 11. 10—18, where seven occur in succession ; or by simply using καί “and,” as Paul does in Rom. ix. 33, and Heb. i. 8, 9 and 10—12; or by using καὶ πάλιν, “and again,” as Paul does in Rom. xv. 9—12 where four quotations are given. And why may he not use it here ἢ Because Isa. viii. 17 is followed by 18, and does not need καὶ πάλιν to connect them? But may not Paul so connect them if he pleases ? And Isa. viii. is several times quoted or referred to in the New Testament. Peter,in 1 Ep. iii. 14, 15, evidently has verses 12, 13 in view; and ver. 14, l.p., is quoted by Paul in Rom. ix. 33,f.p.,and by Peter in 1 Ep. ii. 8; and ch. viii. 23— ix. 1 (of the Heb. text) are quoted in Matt. iv. 14—16 as fulfilled. There need be no hesitation, then, in referring the middle one to this chapter; the only question might be, Should it be referred to this place in preference to any other ? And I do not refuse to another the liberty I take to myself. (8) (6) Heb. vii. 21. Heb. vii. 21. 20. ... οἱ μὲν γὰρ χωρὶς ὁρκωμοσίας εἰσὶν 21. (For those priests were made * with- iepets γεγονότες, (21) 6 δὲ μετὰ ὁρκωμο- out an oath, but this with an oath by σίας διὰ τοῦ λέγοντος πρὸς αὐτόν ["L)- him that said unto him, [The Lord μοσεν κύριος, K.T.\.] sware, etc. |) 20. D* (EK? ἘΠ) al de syr? om οἱ μεν ad ΟρΚ. Sec, * Or, without swearing of an oath, The writer of this epistle has been comparing or contrasting the priesthood of old with that of Jesus. In chapter iii. 1 he speaks of “the High Priest of our profession, Christ Jesus,” after comparing whom with Moses, he writes in chapter iv. 14, “Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our 140 Hep. XII. 26. [Table Β. If. 1. profession.” He next tells of the authority and honour of our Saviour’s priesthood, how that He took not this honour unto Himself (ch. v. 4), “but He that said unto Him, Thou art My Son, to-day have I begotten Thee. As He saith also in another psalm, Thou art a priest for ever after the order of Melchise- dec” (ver. 5, 6). This quotation from Ps. cx. 4, occurs there for the first time in this epistle, but it is repeated or referred to several times afterwards, as at v. 10, vi. 20, vii. 17, and in the present passage, where there is a contrast pointed out: “ For they on the one hand without an oath are made priests, he on the other hand with an oath.” He had previously said (in ch. v. 4), “ No man taketh this honour unto himself, but he that is called of God ;” and (in ver. 10) he speaks of Christ as “called of God an high priest after the order of Melchisedec.” That lets us see who it was that spake to Him with an oath ; and who is meant by τοῦ λέγοντος πρὸς αὐτόν in the intro- ductory formula. From this application, there can be no doubt that the verse belongs to Jesus, who is the “ High Priest for ever,” to whom Jehovah so sware; and we have seen from the application of the first verse to Christ, that He is the King on His throne—whom Jehovah seated there, till He should make His enemies His footstool. And thus Jesus Christ is the enthroned kingly Priest for ever, or the for ever priestly King upon His throne. (9) (Ὁ Heb. xii. 26. Heb. xii. 26. 26. οὗ ἡ ἐωνὴ τὴν γῆν ἐσάλευσεν Tite, 20. Whose voice then shook the earth ; viv δὲ ἐπήγγελται λέγων [τι ἅπαξ but now he hath promised, saying, ἐγὼ σείσω οὐ μόνον τὴν γῆν ἀλλὰ καὶ [Yet once more J shake not the earth τὸν ovpaver. | only, but also heayen.| Paul has been contrasting the former dispensation, as he gives it in verses 18—21, with the latter, as he gives it in verses 22—24; which he follows up by saying: “See that ye refuse not him that speaketh” (ver. 25). In ch. ii. 3 he had put the question: “How shall we escape, if we neglect so great salvation ?” (ver. 3, 4); and he here returns to the same point: (ver. 25) “For if they escaped not, who refused him that spake on earth, much more shall not we escape, if we turn away from Him that speaketh from heaven” (see ch. x. Table Β. 11.111 ΖΑΜῈΒ τι. 23. GENERAL SUMMARY. 141 28, 29, iii. 17). And then, referring to what is recorded in Exod. xix. as having happened at the giving of the law, he adds, (ver. 26) “ Whose voice then shook the earth,” as is read in Exod. xix. 18, “The whole mount quaked greatly,” in con- trast to which is the passage in Haggai 11. 6, which he quotes, prefacing with : “ But now he hath promised, saying.” Against the τότε is the νῦν, and against the shaking of the earth is that of the heavens also. “I will shake the heavens and the earth,’ says Haggai, which Paul gives in his: “I will shake not only the earth, but also the heaven,’ which form he puts it in to lay “emphasis on the fact that the latter will display something more wonderful, more godlike than the former.” This quotation Paul accompanies with an interpretation grounded on the first words. He says, ver. 27, τὸ δὲ Ἔτι ἅπαξ, δηλοῖ TOV σαλευομένων τὴν μετάθεσιν ὡς πεποιημένων, Wa μείνῃ τὰ μὴ σαλευόμενα, “And this, ‘ Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain.” This is not the first time that an interpretation has been founded on a single word of scripture (see Gal. 111. 16), and lets one see how every word in God’s book is to be regarded. (10) James 11. 23. James 11. 23. 23. καὶ ἐπληρώθη ἡ γραφὴ ἡ λέγουσα 23. And the scripture was fulfilled, [[πιίστευσεν 6¢’ Αβραὰμ τῷ θεῷ, κ.τ.λ.] which saith, [Abraham believed God, etc. ] This passage has been already fully considered in Table A. III. 1. (14), page 86, where see. GENERAL SUMMARY. This examination shows that in five of the New Testament writings, the quotations from those of the Old have the introductory formula here considered prefacing them. The subjoined table gives the writings, with the number of in- stances found in each :— New Test. writing. No. of instances. New Test. writing. No, of instances. Matthew's Gospel c 1 1 Paul in Ep. to Hebrews 6 6 Mark’s ay é 1 James in Ep. é - 1 John’s PA AN : 1 | — 10> τὴ 142 GENERAL SUMMARY. [Table B. II. 1. Three of these, however, have occurred in former tables, viz., the one in Mark, John, and James, whereby the number specially belonging to this table is reduced to seven, the one in Matthew, and Paul’s six, so that λέγων with a general reference may be said to appear only in two New Testament writings, Matthew’s Gospel and the Epistle to the Hebrews. Again, as has been stated before, in the historical books it is not always the writer who makes the quotation. Here, in Matthew it is given as made by Jesus, though in Mark and John they themselves give them; but as these have been considered in previous places, it is only the former that need be attended to here. Next, fie of the Old Testament books are guste from and placed in this table, and the following one shows which they are, with the number of places quoted :— Book of O. T. No. of places quoted. Book of O. T. No. of places quoted. Genesis . 3 : il Tsaiah ᾿ ᾿ 3 Exodus . : é 1 1 Haggai . ᾿ : 1 1 Rsalms) : Ξ 4 3 -- — HO 7 But Genesis is quoted by James, under the term “the scripture;” Psalms by John, and Isaiah by Mark, under the same term—and thus the number is reduced to seven, as shown above. Exodus 111. 6 is quoted by our Lord, who asserts that the words quoted were spoken by God. What plainer language, then, to declare that God has spoken, and that His word has been written ? The book of Psalms is quoted by Paul, in one quotation from which God is the speaker, viz., in Heb. vii. 21 from Ps. ex. 4; in another, our Lord, viz. in Heb. ii. 12 from Ps, xxii. 23 (and if Heb. ii. 13, fip., be regarded as taken from Ps. xviii. 2, there is another; or if as taken from 2 Sam. xxii. 3, there is another Old Testament writing quoted from) ; and, in a third, ts, “a certain one,” without telling who, and who can only be called a psalmist. Isaiah is quoted by Paul as spoken by our Lord, in Heb. ii. 13 from Isa. viii. 17,18. And Haggai’s words in ch. ii. 6, Paul quotes in Heb. xii. 26, and uses as spoken by God. ΠΗ Bett Embraces all those quotations whose introductory formula contains λέγων-ουσα, λέγοντος accompanied by a special refer- ence, ὁ.6., pointing out the particular book or writer, or both. (1) 4) Matt. i. 22. Matt. i. 22. 22. τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ 22. Now all this was done, that it τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου might be fulfilled which was spoken λέγοντος (23) [Ἰδοὺ ἡ παρθένος, κ.τ.λ.} of the Lord by the prophet, saying, 22. vio κυρ. (Gb’) cum BCDZA al... or (23) [Behold, a virgin, etc.] ὑπο Tov κυρ. ὁ. EKLMSUV etc Eus ete | τοῦ προφ. ... D al vv mu vel praem vel add yaatov. Isa. vii. 14 is here quoted in ver. 23; and in the prefatory words it is said to be τὸ ῥηθὲν ὑπὸ κυρίου, “ what was spoken by the Lord.” The translation “of the Lord” is ambiguous, since of is now used as also meaning concerning, and we apply the term Lord to Jesus, so that “spoken of the Lord” might be taken to signify “spoken concerning the Lord” Jesus—a sense which, from the quotation that follows, would not be seen to be inappropriate, but the reverse, and yet which is not the sense at all, as the words mean “spoken by the Lord,” 1.6., Jehovah uttered them. Isa. vii. 3: “Then said the Lord unto Isaiah, Go forth now to meet Ahaz... (4) And say unto him ... (10) Moreover the Lord spake again unto Ahaz, saying . .. (14) Therefore the Lord Himself shall give you a sign;” and then follow the quoted words. The meaning of διὰ τοῦ προφήτου is hence evident. The Lord said to Isaiah, and Isaiah said to Ahaz; ὁ.6., the Lord spake through Isaiah. And it does not matter whether λέγοντος be joined to κυρίου, or προφήτου, as the sense is the same—“ spoken by the Lord saying through the prophet, 144 MATER om oly. [Table Β. II. 2. Behold,” ete., or “spoken by the Lord through the prophet, saying, Behold,” ete. way. The primary speaker is manifest, either (2) ὦ) Matt. ii. 15. 14. ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ νυκτὸς καὶ ἀνεχώ- pnoev εἰς Αὔγυπτον, (15) καὶ ἣν ἐκεῖ ἕως τῆς τελευτῆς Ηρώδου᾽ ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου λέγοντος [Ἐξ Αἰγύπτου ἐκάλεσα τὸν υἱόν μου.] Matt. ii. 15. 14. When he arose, he took the young child and his mother by night, and departed into Egypt: (15) And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, [Out of Egypt have I called my son.] 15. ὑπο κυρ. (60 ec. BCDZA al ... στ υπο Tou κυρ. ὁ. EKLMSUYV ete. The same introductory formula occurs here as above, viz. τὸ ῥηθέν... λέγοντος, and the same observations may be made on it. The quotation is here made from Hos. x1. 1. These two passages might have been placed in the preceding table; only it is seen that the quotations are made from prophetical books. (3) (3) Matt. ii. 17. 16. Then Herod . . . sent forth, and slew all the children that were in Bethlehem and in all the coasts Matt. i. 17. 16. Τότε Ἡρώδης ... ἀποστείλας ἀνεῖλεν πάντας τοὺς παῖδας τοὺς ἐν Βηθλεὲμ καὶ ἐν πᾶσιν τοῖς ὁρίοις αὐτῆς ... (17) τότε ἐπληρώθη τὸ ῥηθὲν διὰ ᾿Τερεμίου τοῦ προφήτου λέγοντος (18) [Φωνὴ ἐν ‘Papa ἠκούσθη, κ.τ.λ.]} thereof, .. . (17) Then was fulfilled that which was spoken by Jeremy the prophet, saying, (18) [In Rama 17. δια (6 ο. BCDZ 4110 fere it?! vg al Chr Hier, sed D al? praem ὑπὸ (al add του) κιριου... στ ὑπο ο. EKILMSU VA ete (et syrP ™8) | ἐερεμιου ... al? item οὐ δι om. was there a voice heard, etc. | The quotation in ver. 18 is taken from Jer. xxxi. 15, which © the introductory formula speaks of as τὸ ῥηθὲν διὰ “Tepepion, “what was spoken through Jeremiah.” The reading διά is preferable to the reading ὑπό, the latter, as is seen from the above two passages, marking the primary source, which here, as there, is ὑπὸ τοῦ κυρίου, “by the Lord,” for Jeremiah’s preface is: mm “ὮΝ ΓΞ, “Thus saith the Lord,” whereas the former, as is also seen from above, marks the channel through which the words pass: διὰ “Ἱερεμίου, “ through Jere- miah.” The use of did, denoting the channel, makes one inquire, What is the sowrce? makes one ask: “Spoken through Table B. IT. 2.] MATT. Il. 3. 145 Jeremiah,” by whom? Who is the utterer, if Jeremiah is only the instrument ? A question answered by what he himself tells in his “Thus saith the Lord.” Jeremiah is here styled “the prophet,’ one who utters God’s word—to which name he is well entitled, and which would let one know whose mouthpiece he is. The word λέγοντος being here in agreement with προφήτου, such a construction may be carried back to the above two passages, which would make them mean τοῦ προφήτου λέγοντος, “that it was the prophet who said;” and yet it is as before, for what he said was τὸ ῥηθὲν ὑπὸ κυρίου, “what was spoken by the Lord.” (4) (4) Matt. iii. 3. Matt. i. 3. 1. Ἔν δὲ ταῖς ἡμέραις ἐκείναις mapayive- 1. In those days came John the Bap- ται Ἰωάννης ὁ βαπτιστὴς κηρύσσων ἐν tist, preaching In the wilderness of TH ἐρήμῳ τῆς Ἰουδαίας .. (3) οὗτος γάρ Judea. .. (5) For this is he that ἐστιν ὁ ῥηθεὶς διὰ Hoatov τοῦ προφή- was spoken of by the prophet Hsaias, του λέγοντος [Φωνὴ βοῶντος ἐν TH ἐρή- saying, [The voice of one crying in μῳ, K.T.D. the wilderness, etc.] 3. δία (60) c. BCD 1. 13. 33. 124. 157. 209. al vg it etc ... στ vro c. EKLMS UVA ete. It is Matthew who is here speaking, and applying a pro- phecy of Isaiah to John the Baptist. Isaiah’s words are found at ch. xl. 3, and Matthew here calls him a prophet “Tsaiah the prophet,’—and tells that he uttered the words quoted—‘ Isaiah the prophet, saying.” But the use of the preposition διά shows that Isaiah did not speak from himself, that he was merely the medium of communication—* spoken of through Isaiah,”’—so that we have to look beyond him to The Other, who could make known to him what he was to declare so many ages beforehand. And Matthew’s statement is very explicit: “This (John the Baptist) is he who was spoken of through Isaiah the prophet, when he says, ‘The voice of a crier,’” ete. There can be no mistaking the meaning of this. Whom Isaiah, then, spoke of in ch. xl. 3, Matthew affirms that it was John the Baptist. Well was he entitled to be called “prophet,” seeing he spake so many hundred years before. Yet it was Another who spake through him, since God only could impart such knowledge. And thus we have proof of the inspiration of such writers. But it may be said that that is so, only if 1υ 146 Marr αὐ. 11. Ὑπ| 17. [Table B. IT. 2. he is correct in thus applying Isaiah’s words. And indeed Matthew is here only following John himself, who, “when the Jews sent to ask him, Who art thou? said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias.” (See John i. 19—23.) (5) (5) Matt. iv. 14. 12. Now when Jesus had heard that John was * cast into prison, he de- parted into Galilee ; (13) And leay- Matt. iv. 14. 12. ἀκούσας δὲ ὅτι ᾿Ιωάννης παρεδόθη, ἀνεχώρησεν εἰς τὴν Τ᾿αλιλαίαν. (13) καὶ καταλιπὼν τὴν Ναζαρὲθ ἐλθὼν κατῴ- «knoe εἰς Καφαρναοὺμ τὴν παραθαλασ- σίαν ἐν ὁρίοις LaBovdav καὶ Νεφθαλείμ' (14) ἵνα πληρωθῇ τὸ ῥηθὲν διὰ ᾿Ησαΐου ing Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and τοῦ προφήτου λέγοντος (15) [Γῆ Za- Nephthalim; (14) That it might be βουλὼν καὶ γῆ Νεφθαλείμ, x.7.d.] fulfilled which was spoken by Hsaias 12. ax. de ec. BC*DZ al k am for cop the prophet, saying, (15) [The land of aeth’® Or? Kus? Aug ... or (Ln) add Zabulon and the land of Nephthalim, (Gb°°) o τησους ο. C**EKLMPSUVA etc.] etc itPler syr (et. syr°¥) al Hil. * Or, delivered up. The passage in Isaiah that Matthew here quotes is found in ch. vill. 23—ix. 1. See the former volume* for the agreement of the quotation with the original. What is to be observed here is the way Matthew introduces the quotation. He assigns it expressly to “ Isaiah,” speaks of him as a “prophet,” and tells that it was uttered “through” him. There can be no doubt, then, that Matthew regarded the words quoted as penned by Isaiah, who gave them not as going forth from himself, but from Another, who could make known to him things to come, and who spake through him of these things, wherefore he was rightly designated “ Isaiah the prophet.” If this be not, as far as Matthew’s testimony goes, evidence for authenticity and inspiration, one may ever doubt that he has enough—would ever think that he has not sufiicient—in fact, would never be satisfied. ᾿ (0) (0) Matt. viii. 17. 16. ὀψίας δὲ γενομένης προσήνεγκαν αὐτῷ δαιμονιζομένους πολλούς" καὶ ἐξέβαλεν τὰ πνεύματα λόγῳ, καὶ πάντας τοὺς κα- κῶς ἔχοντας ἐθεράπευσεν. (17) ὅπως πληρωθῇ τὸ ῥηθὲν διὰ Hoatov τοῦ προ- φήτου λέγοντος [Αὐτὸς τὰς ἀσθενείας ἡμῶν ἔλαβεν καὶ τὰς νόσους ἐβάστασεν.] Matt. viii. 17. 16. When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: (17) That it might be fulfilled which was spoken by Esaias the prophet, saying, [Him- self took our infirmities, and bare our sicknesses. | * “The Old Testament in the New,” pp. 225, 226. Table B. II. 2.] Mart. xu. 17; x1. 4. 147 Matthew here quotes Isa. 1111. 4; and the same remarks are applicable here, in reference to the introductory formula, as those made on the preceding passages, where the same expres- sion ocecurs—dva ‘Hoatov τοῦ προφήτου λέγοντος, which is all that we are concerned with at present. (7) ἢ Matt. xii. 17. 15. ... καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολ- Matt. xii. 17. 15. ... And great multitudes followed Aol, καὶ ἐθεράπευσεν αὐτοὺς πάντας, (16) καὶ ἐπετίμησεν αὐτοῖς ἵνα μὴ φανε- ρὸν αὐτὸν ποιήσωσιν" (17) ἵνα πληρωθῇ τὸ ῥηθὲν διὰ ‘Hoatov τοῦ προφήτου λέγοντος (18) [Ἰδοὺ ὁ παῖς μου ὃν ἡρέ- τισα, κ-τ.λ.] him, and he healed them all ; (16) And charged them that they should not make-him known; (17) That it. might be fulfilled which was spoken. by Esaias the prophet, saying, (18) [Behold my servant, etc. ] 17. wa c. BCD 1.33. Or Eus?2... στ ows ὁ. EGKLMSUVXA ete | δια (et. Eus) Om OhEMaCe πὸ | A om του. Isa. xlii. 1—4 is the passage here quoted by Matthew; who expressly assigns it to Isaiah, so that the supposition of those who ascribe the last portion of that book, from ch. xl. to the: end, to some pseudo-Isaiah is evidently false. That portion was certainly written by the prophet Isaiah, since Matthew here quotes a part as his. Similar remarks to those given above, where the introductory formula is the same, may be dispensed with here. (8) (8) Matt. xiii, 14. 13. διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λαλῶ, ὅτι βλέποντες οὐ βλέπουσιν, καὶ ἀκούι ν- τες οὐκ ἀκούουσιν οὐδὲ συνιοῦσιν. (14) καὶ ἀναπληροῦται αὐτοῖς 7 προφητεία Ἡσαΐου ἡ λέγουσα Τ᾽ Ακοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, κιτ.λ.] 14. και... 1) 1. evvaliq it™ Eus καὶ τότε αναπληρουται (1.243 πληρ.) ... Dal! fere c ff! gl Ἢ k πληρωθησεται, Kus επληρωθη | avras (Gb Sz) c. BCEFG KLM**SUVXTA al plus! am for harl* syrp Bas Chr Thph ... στ em (al? ev) aur. c. DM* etc k ete Eus, ... ac g? om | » (D tisch* al pauc om) λεγ- ουσα ... D itPley Hus add πορευθητι καὶ εἰπε (Hus evrov) Tw Naw τουτω. Matt. xiii. 14. 13. Therefore speak I to them in para- bles ; because they seeing see not ; and hearing they hear not, neither do they understand. (14) And in them is fulfilled the prophecy of Esaias, which saith, [By hearing ye shall hear, etc. | Notice, first, here who is the speaker—not Matthew, as in the previous instances, but Jesus (ver. 1). Notice, next, that it is He who speaks of “the prophecy of Isaiah which says: By 10a i— 148 MATT. XIII. 35. [Table B. IT. 2. b) hearing, ye shall hear,” etc., quoting from Isa. vi. 9,10. He calls the quotation “a prophecy,” and assigns it to Isaiah. There can be no doubt, then, who wrote the writing in which it is found. None other than Isaiah. As little doubt can there be concerning the natwre of the quotation. It is a “prophecy,” ἡ προφητεία, “the utterance beforehand,” not merely the utterance before, 1.6. in the presence Of, but before- hand, 1.6. at an earlier period, as is manifest from the verb ἀναπληροῦταιυ, “there is fulfilled.” Our Lord, then, by speak- ing of “the prophecy of Isaiah,” confirms the title which we found Matthew applying to him when he spake of him as “ Isaiah the prophet.” Notice also, that, whilst before it ran διὰ “Hoaiov τοῦ προφήτου λέγοντος, ‘through Isaiah the pro- phet saying,” here it runs ἡ προφητεία ᾿Ησαΐου ἡ λέγουσα, “ the prophecy of Isaiah which says ”—* the prophecy which says,” as if here the prophecy were the speaker. Matthew showed that the latter portion of the book was Isaiah’s, and here our Lord, by quoting from ch. vi., shows that the former portion was Isaiah’s too. What better evidence is needed for the authenticity of the book? And surely our Lord’s word, when He here declares that a prophecy of Isaiah’s was fulfilled, should be enough to prove Isaiah’s inspiration of God, seeing He alone can make known the end from the beginning, or tell before- hand what will in future ages come to pass. (9) (9) Matt. xiii. 35. Matt. xii. 35. 34, ταῦτα πάντα ἐλάλησεν ὁ Ἰησοῦς ἐν παραβολαῖς τοῖς ὄχλοις, καὶ χωρὶς πα- ραβολῆς οὐδὲν ἐλάλει αὐτοῖς" (95) ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προΐήτου λέγοντος [᾿Ανοίξω ἐν παραβολαῖς τὸ στόμα μου, κ.τ.λ.] 39. προφητοῦυ.. 1. 15. 33. 124. 253. edd ap Eus (in psalm. διὰ ποίου δὲ προφή- Tov ταῦτα εἴρηται ἢ διὰ TOU προκειμένου ᾿Ασάφ; ὃ μὴ συνιέντες τινὲς προσέθηκαν ἐν τῷ εὐαγγ. τὸ διὰ ᾿Ησαΐου τοῦ προφή- του. ἐν δέγε τοῖς ἀκριβέσιν ἀντιγράφεοις ἄνευ τῆς προσθήκης τῆς διὰ Ησαΐου ἅπλως οὕτως εἴρηται.) item nonnull ap Hier et Porphyr. 34. All these things spake Jesus unto the multitude in parables ; and with- out a parable spake he not unto them: (35) That it might be fulfilled which was spoken by the prophet, saying, [1 will open my mouth in parables, ete. ] This προς is taken from Ps. Ixxviii. 2,a psalm whose heading is 5S? b sien, this word besivn meaning, according Table Β. IT. 2] Mart. xu. 35. 149 to Gesenius, “most probably a poem, song, which enforces intel- ligence, wisdom, piety, which is true of every sacred song, not excepting Ps. xlv., where everything is referred to the goodness of God ;” and ? prefixed to FDS denoting “the cause and author of anything, like the dat. in Greek.” “Thus put: y. In the inscriptions of poems, Lamed auctoris so called,” (see Ges. Lex. 5. v. A. 3.e,) the heading thus meaning “a poem by Asaph.” And so Asaph is the prophet through whom the words quoted were spoken. And there is no reason why he should not be so regarded. To be sure, he has not left a book of prophecies, like Isaiah for instance ; yet there were prophets in those days who left no writings behind them. But Asaph wrote psalms, and if in those psalms there are prophetic portions, why is he not as much entitled to the name prophet, as those whose writings are prophetic? He may be properly styled psalmist, because, he wrote psalms, but that should not hinder him from being equally properly styled prophet, since he wrote prophe- cies. Why, when Peter, as recorded in Acts i, has quoted from Ps. xvi. 8—11, in verses 25—28, and comments thereon, he speaks of David as a prophet in special reference to the words quoted (see verses 29—31): (30) προφήτης οὖν ὑπάρχων... (31) προΐδων ἐλάλησεν... . And if Peter can so epithetise the psalmist David with propriety, why may not Matthew apply the same epithet to the psalmist Asaph? And this quota- tion is not to be looked for in the’ prophetical books, properly so called, any more than Peter’s quotation of David’s words is to be looked for there. The formula makes known that it was a prophet through whom the: words were spoken, and thus we have to look behind him, even to God, whose mouthpiece he was. And thus, again, we have the fact of his inspiration. It may be added, that some have understood the quotation to have been taken from Isaiah, and thus the extract given above, ὃ μὴ συνιέντες τινὲς προσέθηκαν ἐν TO εὐαγγ. τὸ διὰ Ἡσαΐου τοῦ προφητου, “which certain not understanding added in the Gospel ‘through Isaiah the prophet.’” And Jerome writes : “Sed mihi videtur in principio ita dictum: quod scriptum est per Asaph dicentem ... et primum scriptorem non intellexisse Asaph, et putasse scriptoris vitium, atque emendasse nomen Esaie, cajus vocabulum manifestius erat. ... Denique et 150 Mart, xv. 4; 7. [Table B. IL. 2. impius ille Porphyrius proponit adversum nos hoe ipsum et dicit Evglista vester Mt tam imperitus fuit ut diceret ... per Esaiam.... Error fuit scriptorum ut pro Asaph Esaiam scriberent.” (Tisch. Crit. Ed. vii. p. 59.) (10) (10) Matt. xv. 4. Matt. xv. 4. 4. ὁ yap θεὸς ἐνετείλατο λέγων [Τίμα τὸν 4. For God commanded, saying, [Ho- πατέρα καὶ τὴν μητέρα] καί ['O κακο- nour thy father and mother :] and λογῶν πατέρα ἢ μητέρα θανάτῳ τελευ- [He that curseth father or mother, TAT. | let him die the death. ] . eveTetn. Ney. c. CEFGKLMSUVXAO rell fere omn f syrP ... BD 1. 124. it vg syrsch etcu syr” mg cop aeth al Ptol Cyrs#ePe Hier evrev (Gb’ improb Schu Ln 49). Here are two quotations, one from Exod. xx. 12 (or Deut. v. 16), the other from Exod. xxi. 17, which are introduced by ὁ yap θεὸς ἐνετείλατο λέγων, “for God commanded, saying.” It is God who speaks, or rather, it was He who spake, and what He said were commands. So Jesus tells “the scribes and Pharisees which were of Jerusalem” (ver. 1). And where should one look for these commands recorded? Evidently in the book which professes to contain them; and where they are actually found. Jesus thus plainly teaches that Exodus, if it contains anything historical, gives a true account of God's delivering His commands; at all events, Jesus here states that God commanded certain things, which commands are read in Exodus ; and hence the conclusion inevitably follows, that Exodus gives a true relation of the matter; and if Exodus contains such true account, the writer, who furnishes it at first hand, must either have participated in the events therein recorded, or have had them specially revealed to him. Either way, the inspiration of the book is vouched for, as we have here what “God commanded,” according to the assertions of our Lord. (1) (11) em Matt. xv. 7. Matt. xv. 7. 7. ὑποκριταί, καλῶς ἐπροφήτευσεν περὶ 7. Ye hypocrites, well did Esaias pro- εὑμῶν Hoatas λέγων (8) ['O λαὸς οὗτος phesy of you, saying, (8) [This people τοῖς χείλεσίν με τιμᾷ, K.T-A.| draweth nigh unto me with their 7. empopnr. c. CDL 124. 48° ase", item mouth, ete. | προφητ BA... στ προεφητ. c. B**EF GKMSUVX6 etc. Jesus left no doubt as to whose words He quoted, when He Table B. IT. 21] MATT. ΧΧΙ. 4. 151 said ‘Hoaias λέγων ; and the quotation is taken from ch. xxix. 13. He described the nature of the quoted words by saying ἐπροφήτευσεν, “he prophesied ”—*“ spake beforehand.” The words contained a prophecy. And the subjects thereof He intimates to them in the περὶ ὑμῶν. It was they whom He was addressing that were spoken of, and He adds καλῶς as descriptive of the prophecy. It was beautifully done, as if He would say: Nothing could,be more accurate. Jesus vouches here for the quotation being taken from Isaiah, and it is found in ch. xxix. 13. So much for the authenticity. And He speaks of it as prophetic. So much, then, for its inspiration. (12) (12) Matt. xxi. 4. Matt. xxi. 4. 4, τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ 4. All this was done, that it might be ῥηθὲν διὰ τοῦ προφήτου λέγοντος (5) fulfilled which was spoken by the [Etrare τῇ θυγατρὶ Σιὼν ᾿Ιδοὺ ὁ βασι- prophet, saying, (5) [Tell ye the devs σου ἔρχεταί σοι, K.T.d.] daughter of Sion, Behold, thy King 4. δια... LZ al4 vo | rpodyrov ... 42. a cometh unto thee, etc.] ο ἢ Chr Hil add ἔαχαριου (sic M alii- que in margine notatum habent), item al” aeth™!<5 (cop ap Wtst, sed nec Wilk nec Schw testatur) noaov. The incident recorded in the first portion of this chapter is the triumphal entry of our Lord into Jerusalem, preparatory to which He sent two of the disciples to a neighbouring village to bring an ass with her colt to Him. It was with reference to this and the subsequent procedure that Matthew quotes from Zech. ix. 9, introducing the clauses with words from Isa. [Χ1]. 11, and says: “ All this was done that it might be fulfilled which was spoken by the prophet, saying,” and then follows the quotation. Since the first words are found in Isa. [Χ1]. 11, that will account for some MSS. and Verss. adding naaiov. But the real quotation is found in Zech. ix. 9 (see the former volume* for the variations), and hence, as noted above, some MSS. and Fathers add fayapiov. The expression in the introductory formula, iva πληρωθῇ, will be afterwards considered in its appropriate table. Meanwhile the remaining expression, τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος, it may be added, suggests the same remarks as those already given in former places, viz., that the quoted words were spoken by a prophet, who * “The Old Testament in the New,” pp. 221, 222. 152 MATT. ΧΧΠ. 49. [Table Β. IT. 2. did not speak them of himself, as they were uttered through him, so that he was only the spokesman, God being the in- spirer, to tell him what he was to declare. (13) (13) Matt. xxi. 43. Matt. xxii. 43. 43. λέγει αὐτοῖς Πῶς οὖν Δαυεὶδ ἐν rved- 43. He saith unto them, How then ματι κύριον αὐτὸν καλεῖ, λέγων (44) doth David in spirit call him Lord, [Εἶπεν ὁ κύριος τῷ κυρίῳ μου, x.T-d.] saying, (44) [The Lord said unto my 43. Ney. aur. c. BDEFGHKMSUVIA Lord, etc. ] al pler itPlet yg sah syr¥™ (οὐ. ) al mu Hil Aug al... LZ al’ f ΠῚ cop aeth arm Dial Amb add ο ts | κυρ. aut. Kan. c. EFGHKMSUVIA al pler Dial... B D 33. it vg (item cop sah syrs¢h et cu etc) Did Amb Aug al καλ. avr. κυρ. (Ln 49), item LZ kan. κυρ. aut. Several very important conclusions can be drawn from this passage. The quoted passage given in ver. 44, is taken from Ps. ex. 1, the heading of which is “A Psalm of David.” Our Lord here states that David spake this psalm, so that the heading is correct. Jesus had put the question to the Pharisees : “What think ye of Christ? Whose son is He?” and had received for answer, “ The son of David;” whereupon He puts another question, viz., “How does David call Him Lord?” supporting such an assertion by quoting this psalm. [Ὁ is evident, then, that our Lord views the psalm as written by David of the Messiah—the Christ. And thus it can be truly regarded as Messianic. And the puzzling question : “If David then call Him Lord, how is He his son?” could only be got rid of by denying the former or the latter; 7.6., denying that David’s Lord in that psalm meant the Messiah, or denying that Christ was David’s son. But the latter refuge they could not take, as they themselves had declared the Christ to be David’s son—that they thought of Him as such, which was quite correct. And as little could they take the former, for of whom else than of the Messiah does David there sing ? And thus were they puzzled, and could not answer. Yet David's son after the flesh, that is, receiving His human nature in the womb of a descendant of David, was also David’s Lord as the Son of God, the equal with the Father, and whom David in this psalm sang of as a king-priest. It was ἐν πνεύματι, “in spirit,” that David called Him Lord, says Jesus, Table B. IT. 2.] MATY. XXvit. 9. 153 which expression ἐν πνεύματι can be best explained by Acts ii. 30, προφήτης ὑπάρχων, “being a prophet,” or 2 Pet. 1. 21, φερόμενος ὑπὸ πνεύματος ayiov, “moved by the Holy Ghost,” who, as Peter affirms in his address recorded in Acts 1., “spake by the mouth of David” (ver. 16), an affirmation which David had made of himself, for in 2 Sam. xxiii. 2 it is read: “The Spirit of the Lord spake by me, and his word was in my tongue,” as an utterance of David, “the sweet psalmist of Israel” (ver. 1). Here, then, we have our Lord vouching for the truth of David’s claim of inspiration, and no wonder that His apostles follow Him in maintaining the same. (14) (14) Matt. xxvii. 9. Matt. xxvii. 9. 9. τότε ἐπληρώθη τὸ ῥηθὲν διὰ τοῦ προς 9. Then was fulfilled that which was φήτου ἱΤερεμίου λέγοντος [Kat ἔλαβον spoken by Jeremy the prophet, say- τὰ τριάκοντα ἀργύρια, κ-τ.λ.] ing, [And they took the thirty pieces 9. τερεμιου (AC* al Chr8¥e inpeu.) c. AB of silver, etc. ] CEFGHKLMSUVXA al longe pler it?! vg cop sah go etc Eus Hier Ori™t Aug ... 33. 157. syr persP a b edd ap Aug (non omnes cdd evgliorwm habent quod per Jeremiam dictwm sit, sed tantummodo per prophetam ...) cd ap LucF#4om...22 syrP ™8 ar°4 fax apcou, 1 esaiam. In considering the introductory formula here, the various readings may be noticed first. As noted above, codices 33 and 157, with the Syriac and Persian (in the London Polyglot) ver- sions, and two old Latin versions of the fourth or fifth century, marked a and Ὁ, 1.6., cod. Vercellensis et cod. Veronensis, also MSS. which Augustine had, omit “Iepeuéov, reading simply τὸ ῥηθὲν διὰ τοῦ προφήτου, “that which was spoken by the prophet.” Again, codex 22 and the margin of the Harclean Syriac version, with a MS. Arabic version, have fayapiou, instead of “Iepewiov. Hence have arisen various opinions of the learned. Some have thought that, as Matthew wrote his Gospel in Hebrew, he had written 8337 3, “by the hand of the prophet ;” which a transcriber (or the translator of it into la Greek) read as δ 32} 3, “by Jeremiah the prophet,” 7° being taken as 4‘, the contracted form of writing J, or ΓΘ", “Jeremiah.” This supposition, however, assumes that the Gospel of Matthew was first written in Hebrew. Others, 154 M An oy) [Table B. IT. 2. again, have suspected that when the transcribers wished to add the name of the prophet from whom the quotation was made, they wrote “Ipiov for Zpiov, erring only in the initial letter; but it has to be answered that in the most ancient MSS. such an abbreviation is not found, and only one MS., viz, 22, has fayapiov, a reading which doubtless arose from the difficulty caused by the common text. This text, which is supported by the vast majority of MSS. and versions, and is adopted in the best critical editions, has διὰ τοῦ προφήτου “Ἱερεμίου, “through the prophet Jeremiah.” There can be no doubt, then, that the quotation is given as taken from Jeremiah. And the difficult question is how to explain this, seeing that it appears to have been taken from Zech. xi. 13. Some contend that Matthew himself wrote Jeremiah, when Zechariah ought to have been named, and that from want of memory. But to this, Dr. Davidson (in Sac. Herm., p. 463) well replied, when he said: “As for the dream of Rationalist interpreters, respecting the evangelist quoting from memory and making a mistake, we leave it to its advocates—to Paulus, Griesbach, and Fritzsche—who thus deny the apostle’s inspiration.” Others, who saw that the passage in Zechariah differed not a little from the quotation in the Gospel, thought that Matthew, as elsewhere, e.g. i. 22, 1. 5, 15, xiii. 35, xxi. 4, and in this chapter, at ver. 35, according to the received text, so also here simply wrote διὰ τοῦ προφήτου, a reading mentioned above. But such a supposition does not explain how “Ἱερεμίου came into the text. In order to this some conjecture that Matthew cited from some lost writing of Jeremiah’s, which Jerome testifies that he saw (his words are: Legi nuper in quodam Hebraico volumine, quod Nazarenze sectze mihi Hebreeus obtulit, Hieremize apographum [apocryphum], in quo hee ad verbum scripta reperi) ; or that he cited from some apocryphal addition to Jeremiah, traces of which seem to some to survive to our times.* But the very fact that such writing is apocryphal — or uncanonical is sufficient to put it out of the question, besides the suspicion that this passage in Matthew may have originated the said passage or book. Griesbach writes (ἢ Comment. Crit. ad h.l.), “Sed veremur ut apocryphus iste sive * See note at end of volume. Table B. IT. 2] Mixer ΧΙ 9. 155 libellus sive locus adeo sit vetustus, ut ex eo origo lectionis vulgatz, quam antiquissima recensio Alexandrina priimvitus procul dubio exhibuit, derivari queat.” “Some commentators,” says Dr. Davidson in Sac. Herm., p. 464, “maintaining the truth of the received reading, inform us that the Jews were accustomed to divide the Old Testament into three parts, the first of which was called the Law, as beginning with (rather formed by) the Law of Moses; the second the Psalms, as commencing with that book; and the third Jeremiah, as opening with his prophecies.” In Luke xxiv. 44, we find the three divisions in the order, first, “the Law of Moses;” next, “the Prophets ; ” and last, “the Psalms ;” “the Prophets ” com- prehending the early historical books down to 2 Kings, and the propnetical writings properly so called, viz., Isaiah, Jeremiah, Ezekiel, and the twelve minor prophets; and “ the Psalms” being the name for the Hagiographa, which were headed by “the Psalms.” Now just as the Hagiographa were called “the Psalms” from that writing being placed first, so it has been said may “the Prophets” have been called “Jeremiah” from his book heading the collection, which included Zechariah, and so also a quotation from Zechariah might be called from Jeremiah. This solution, which Light- foot proposed, is unsatisfactory, because evidence is wanting to show that Jeremiah ever stood at the head of the division, the Prophets, in preference to Isaiah,* not to mention that the formula says expressly τὸ ῥηθὲν διὰ Tod προφήτου ‘Iepeuiou λέγοντος. It is Jeremiah who says it. Hengstenberg tries to get out of the difficulty in this way. He admits that “Ἱερεμίου is the correct reading, while the quotation is found in Zechariah; but he supposes that Zechariah in this passage had taken a retrospect of antecedent prophecies of Jeremiah, such as those in chs. xviil, xix.; and though he quoted the passage as Zechariah gave it, yet he would attribute it to the primary source, viz. Jeremiah, whence it had been already quoted, as it were, by Zechariah himself. But the correctness of this assumption, that Zechariah quoted from Jeremiah in that passage, Hengstenberg seems to have left unproved ; and thus his solution leaves the difficulty where it was. * See note at end of volume. 150 Mart ava 79: [Table B. II. 2. What solution, then, is to be adopted? The authority of MSS. and early versions supports the reading adopted above, viz., τὸ ῥηθὲν διὰ τοῦ προφήτου ‘Iepeuiov λέγοντος, “ what was spoken through Jeremiah the prophet, saying.” The quotation is not found in any part of the writings of Jeremiah, as they have come down to us so named. Either, then, it has been taken from an apocryphal passage or book bearing his name, or the passage where it is found was actually written by Jeremiah, and formed part of his prophecies. The former supposition has been already set aside. Where before the time of Christ was this apocryphal book of Jeremiah? It will not do to say with Origen, “ Suspicor . . . aut esse aliquam secretam Jeremize scrip- turam in qua scribatur.” Rather are the words of Jerome to be adopted : “Sed tamen mihi videtur magis de Zacharia sumptum testimonium,” 1.6., that the passage has been quoted from the book which is called the Prophecies of Zechariah. But Matthew says that it was spoken through Jeremiah, and thus the latter supposition must be had recourse to; viz., that Jeremiah really did write that portion of Zechariah’s book whence the quotation is made. By such a supposition the first eight chapters are still assigned to Zechariah, as they could not but be from what is read in chapters 1.1, 7, vu. 1,8; but the remaining chapters are given otherwise. They would seem to consist of two di- visions: the one, chapters 1x. to xi.; the other, chapters xii. to xiv., with the former of which only we are concerned. Now, that it was not written by Zechariah, the following three reasons, taken from Dr. Davidson’s Sac. Herm., pp. 464-5, Note, satis- factorily show. “First, The strongest argument for ascribing chapters ix. to xi. to another prophet than Zechariah [even to Jeremiah] is, that a passage in the eleventh chapter is expressly assigned by an inspired evangelist to Jeremiah. There is no reason for concluding that the words actually quoted, and none other, were written by the earlier prophet ;—on the contrary, they must be taken along with the three chapters, all of which they refer by implication to Jeremiah, ... Secondly, The con- tents of the portion before us do not suit Zechariah’s time, or the nature of his commission. . . . Thirdly, Such introductory notices as are found in chapters 1. 1, 7, iv. 8, vi. 9, vu. 1, 8, vill. 1, 18, are wanting in the portion ix. to xi. The prefaces Table B. IT. 27 MATT, xa 26: 157 in the latter are quite different (see ix. 1, xi. 4), and Zechariah is not once named in them, as he is in the former.” That Matthew was acquainted with the portion after chapter viii. is clear from his quoting chapter ix. 9 in chapter xxi. 4, and chapter xiii. 7 in chapter xxvi. 31, introducing the former by, “which was spoken by the prophet, saying” (words the same as here, with the omission of τερεμίου, but, as noted when con- sidering that formula, some MSS. and Fathers add there ζαχαρίου, and even yoawv); and introducing the latter by, “for it is written,” which has no relation to the present matter. The authenticity of these chapters, called in question on the Continent, whenever the opinion was adopted that they were to be assigned to another than Zechariah, has met with able defenders ; but into this matter we are not called to enter. (15) (15) Mark xii. 26. Mark xii. 26. 26. περὶ δὲ τῶν νεκρῶν, ὅτι éyelpovrat, 26. And as touching the dead, that οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ Μωΐύσέως ἐπὶ they rise; have ye not read in the τοῦ βάτου πῶς εἶπεν αὐτῷ ὁ θεὸς λέγων book of Moses, how in the bush God [Ey ὁ θεὸς ᾿Αβραάμ, κ.τ.λ.] spake unto him, saying, [I am the 26. μωυσεως c. BDKMA al plus?... στ God of Abraham, etc. ?] pwcews ο. ACEFGHLSUVXE al pl | του Barov (Gb Sz) c. ABCEFGHKL MSUVXTA al pler ... στ της Barov c. D et al non ita mu Or | πως c. BOLA 108. 131. 4130 fere ... στ (Ln) wsc. A DEFGHKMSUVXTI al pl Or; item 28. 33. 299. ὡσει. The preceding context informs us that it was Jesus who so spake, and that to the Sadducees who denied a resurrection (ver. 18). They admitted the Pentateuch to be a divine book ; and Jesus adduces His quotation therefrom. It is found in Exod. i. 6. The subject was the resurrection of the dead, which, as just said, they denied, but our Lord asserted : “ And concerning the dead, that they are raised.” And to prove it to them from scripture which they would allow, Jesus puts the question, “Have ye not read in the book of Moses... how God spake to him, saying, I am the God of Abraham ?” ete. Notice here that He names “ the book of Moses,” which, as the following quotation is taken from Exodus, may be restricted to that book; but I prefer to give it a wider application, and make it embrace the Pentateuch. I see no reason why it should 158 MATT. x11. 26. [Table B. IT. 2. be limited to Exodus, though the quotation is made from it, any more than “the law of Moses” should be limited to a particular book, when quoted. And besides, I understand that the section of “the book of Moses” is pointed out in the ad- ditional phrase ἐπὶ tod βάτου, “at the bush.” The question was: “Have ye not read in the book of Moses at the bush ?” @e., in the section whuse heading is “at the bush,” and which of course narrates what took place there. The collocation of the words bears out, I think, this view, and requires that the Authorized Version be altered thereto, for it joins “in the bush” with “God spake,” whereas in Mark’s text πῶς, “how,” separates them. Now if “the book of Moses” be limited to Exodus, Exodus may have been so named from its giving an account of Moses’ early and middle life. Yet why the following books of the Pentateuch, since they tell somewhat further of Moses’ life, down to the day of his decease, should not also be included, it will be difficult to tell. And thus the four last books of the Pentateuch will have to be included in “the book of Moses.” But this goes on the supposition that these books were so named from giving the life of Moses. And yet the incidents in his life that are recorded form only a small part of these books, and who shall say that they would have been written, had it not been from their connection with the history of God’s people? It was to narrate that rather that these books were written. And thus the conclusion is reached that these books were named “the book of Moses,” not because they tell the story of his life, but because he wrote them. And if these four were so named, the first, Genesis, will fall to be included. From our Lord’s words, then, “ Have ye not read in the book of Moses at the bush?” I infer that Moses is set forth as the author of the Pentateuch. Notice next, that Jesus adds, “How God spake unto him, saying, I am the God of Abraham,” ete. This vouches for the truth of that Mosaic narrative. Our Lord would never have referred to it, nor quoted words as then uttered, unless it had been historically true, and the words then spoken. “ God spake to him,” ὁ.6.,ϑ to Moses. No one can misunderstand these words, and they throw back their certain light upon the early nar- rative. Out of the unconsumed burning bush came the voice Table B. IT. 21 Acts π|. 25. 159 of God speaking to Moses. Who can doubt, then, that believes Jesus’ word, that God then spake? And from what He then said, Jesus draws His argument for the resurrection of the dead, “He is not the God of the dead, but the God of the living ;” and would convince them of their erroneous belief, or rather disbelief, for He adds, “ ye therefore do greatly err.” (16) (16) Acts 111. 25. Acts iii. 25. 25. ὑμεῖς ἐστὲ οἱ viol τῶν προφητῶν καὶ 25. Ye are the children of the prophets, τῆς διαθήκης ἧς διέθετο ὁ θεὸς πρὸς τοὺς and of the covenant which God made πατέρας ἡμῶν, λέγων πρὸς ᾿Αβραάμ with our fathers, saying unto Abra- [Καὶ ἐν τῷ σπέρματί σου, x.7.d.| ham, [And in thy seed, etc.] 25. oc wor ὁ. ABCE lot al pl ete ... στ (= ΟΡ Sz) om oc. D al mu | 7s ... D* ἣν | διεθ. (al Gero) o. 0. c. ACE al ut vdtr omn vg syr% ete Chr al... = BD cop sah o. θ. διεθ. (Ln) | ἡμων c. B CD al pler vg cop sahee4 syr®™ aeth"” al... AE lot al4 saht*t oi arm's] ® eted υμων (49). Peter, in this address to the Jews assembled around him in Solomon’s porch at the temple, on the occasion of his healing the lame man who had been wont to sit at the gate of the temple called Beautiful, and ask alms of the worshippers as they passed in, just before he closes, makes a quotation from Gen. xxii. 18, which words God spake to Abraham. ὁ θεὸς λέγων is the important expression here; and as the words were addressed by God to Abraham, they, of course, are found in the narrative which details his life, 1.6., the book of Genesis. Peter, then, here quotes from that book, though he does not name it. And the quotation is given as what God said. There can be no doubt, therefore, that, according to Peter’s representation, we have therein God’s word. But it may be said that Peter gives it simply as he finds it in Genesis, where it appears as God’s promise to Abraham. Granted. And his use of it before the present audience shows that they would regard it in a similar light. And how could a writer in after times to the days of Abraham know that God had so said, unless by revelation from God? We do not know that Abraham himself penned an account thereof. And would tradition keep up the exact knowledge of it during some hundred years? And if not, the writer will have had it accurately by revelation from God. 160 AcTs xxvii 25, 26. [Table B. 11. 2° (Gielen) Acts xxviii. 25, 26. Acts xxviii. 25, 26. 25. ἀσύμφωνοι δὲ ὄντες πρὸς ἀλλήλους 25. And when they agreed not among ἀπελύοντο εἰπόντος τοῦ Παύλου ῥῆμα themselves, they departed, after that ἐν, ὅτι καλῶς τὸ πνεῦμα τὸ ἅγιον ἐλά- Paul had spoken one word, Well λησεν διὰ Hoalov τοῦ προφήτου πρὸς spake the Holy Ghost by Hsaias the τοὺς πατέρας ὑμῶν (26) λέγων [ILoped- prophet unto our fathers, (26) Saying, θητι πρὸς τὸν λαὸν τοῦτον, K.T.r.] [Go unto this people, ete. ] 25. A δια η. τ. mp. post ὑμων pon | vuwy c. AB loti 40 al fere2° ye™s (sed non fu am demid tol nee s) syr (syrP om) sl Ath et Athi®t Bas Cyr®™ Did Dam ...oT ἡμῶν c. GH al pl s vg cop al Chr Thph Oec cat Amb Hier. 26. λεγων c. BG 13. 68. 96. al plus! Thph!:2:... or (Ln) λεγον c. AH al pl eat Did! Chr Oec (Did! λεγοντοϑ). The introductory formula here is very explicit, τὸ πνεῦμα τὸ ἅγιον ἐλάλησεν, “The Holy Ghost spake.” God the Spirit was the utterer of the command and the announcement, διὰ “Hoaiov τοῦ προφήτου, “through Isaiah the prophet.” He it was to whom the command was given, and through whom the announcement was to be made. And as the latter had respect to the future, he is called “the prophet,” as also, because he would speak forth and before the people the word of God, πρὸς τοὺς πατέρας ὑμῶν (or ἡμῶν), “to your (or our) fathers.” Here are named those to whom the Holy Ghost spake through Isaiah. And, as were the fathers, so are the children. Hence Paul’s implied application from the one word which he spoke to the Jews, who were diftermg among themselves as to the testimony concerning Jesus, which Paul had brought out of the law of Moses and the prophets, before they departed. Now, if from this introduction it is not clear that Isaiah was inspired, or “spake as moved by the Holy Ghost,” no words will make it clear. Luke most distinctly states that Paul quoted to these Jews, before they left, a passage found in Isa. vi. 9, 10, and prefaced it by declaring that “the Holy Ghost spake it through Esaias the prophet.” They are the words, then, of the Holy Ghost. (18) Heb. iv. 7. Heb. iv. 7. 7. πάλιν τινὰ ὁρίζει ἡμέραν, Σήμερον, ἐν 7. Again, he limiteth a certain day, Δαυεὶδ λέγων μετὰ τοσοῦτον χρόνον, saying in David, To-day, after so long καθὼς προειρηται [Σήμερον ἐὰν τῆς φω- atime; as it is said, [To-day, if ye vas αὐτοῦ ἀκούσητε, K.T.A. | will hear his voice, etc.] Table Β. IT. 2.] Hep. vi. 14. 161 7. προειρηται (Gb”) c. ACD*E* al fere?° ἃ 6 ἢ vg cop syr® arm ar® Cyr Chr Thdrt, item B. 73. 80. προειρῆκεν ... or εἴρηται c. D***H**KL al pl sl al Dam. It is evidently God who is here represented as speaking : “ Aoain, He limits a certain day, ‘To-day,’ saying in David after such a time, according as it hath been said before, To-day if ye will hear His voice,” etc. And it was said just before, in ch. 111. 7, 15, in the former of which passages it is set forth as what “the Holy Ghost saith,” καθὼς λέγει TO πνεῦμα TO ἅγιον. Here it must be similarly understood ; and the expression ἐν Aaveid points out whence the quotation was taken. Most probably it is a name for the book of Psalms, though all the psalms were not written by David. The quotation is from Ps. xev. 7—11, which has no heading to tell by whom it was composed, yet here we learn that the Holy Ghost spake it, so that the psalmist was inspired to utter it. . 9) (9) Heb. vi. 14. Heb. vi. 14: 13. τῷ yap ᾿Αβραὰμ ἐπαγγειλάμενος ὁ 13. For when God made promise. to θεός, ἐπεὶ κατ᾽ οὐδενὸς εἶχεν μείζονος Abraham, because he could swear by ὀμόσαι, ὥμοσεν. καθ᾽ ἑαυτοῦ, (14) λέγων no greater, he sware by himself, (14) [Εἰ μὴν εὐλογῶν εὐλογήσω σε, κ-τ.λ.] Saying, [Surely blessing I will bless thee, ete.] The quotation here is taken from Gen. xxii. 17; and Paul in giving it states that God spake it, ὁ θεὸς... λέγων. As it was to Abraham that God made the promise, of course the quoted words would be found in the narrative that tells of him, and which is given in Genesis. It is clear, then, that what “Gop said” is met with there. And if the writer vouches for the truth thereof, he vouches equally for the truthfulness of the book in which it is found. The narrative in Genesis, of course, discloses God’s dealings with, and utterances to Abraham. But how did the writer know of these things? What was the source from which they came to him? and by what channel were they conveyed? By tradition? But the memory of tradition, in so important a matter, might not be quite good, and her tongue might falter. And for security of the certainty: we are thrown back on the guidance of God, who could impart 11 162 Hep. 1x. 206. GENERAL SUMMARY. [Table B. II. 2. all needed information, and would make known just precisely what His words had been, that His revealed will might be known to all future generations. (20) (20) Heb. ix. 20. 19. λαληθείσης yap πάσης ἐντολῆς κατὰ Heb. ix. 20. 19. For when Moses had spoken every νόμον ὑπὸ Mwicéws παντὶ τῷ λαῷ, λαβὼν τὸ αἷμα τῶν “μόσχων καὶ τῶν τράγων μετὰ ὕδατος καὶ ἐρίου κοκκίνου Σ ς f > X f ‘ καὶ ὑσσώπου, αὐτό τε TO βιβλίον Kal παντα τὸν λαὸν ἐράντισεν, (20) λέγων [Τοῦτο τὸ αἷμα τῆς διαθήκης, K.7.d.] precept to all the people according to the law, he took the blood of calves and of goats, with water and *scarlet wool, and hyssop, and sprinkled both the book and all the people, (20) Saying, [This zs the blood of the 19. Καὶ 46*. om πασὴς ... D* Chr πασης τὴς | νομον c. D***EK al longe pl Chr Dam al ... Ln prem τὸν c. ACD* (om ὑπο) Lal fere!” Thdrt Thph | μωυσεως ce. CDEKL al ut vdtr pl... στ (Gb Sz ut 7,14) μωσ. c. A al ut vdtr mu. testament, etc. ] * Or, purple. Paul is here telling of the use of blood made by Moses, and he quotes from Exod. xxiv. 8, the words which Moses uttered when he was sprinkling the people. Moses then had a book in his hand; for in Exod. xxiv. 7 it is said, “And he took the book of the covenant, and read in the audience of the people,” the book which also, as Paul writes, he sprinkled. This book Moses himself had written; for at verse 4 of Exod. xxiv. we read, “And Moses wrote all the words of the Lord.” This book of the covenant, it appears then, contained the words of the Lord; and Moses was enabled to write them, as the Lord had revealed them to him. On various occasions he was told to write (see Exod. xvi. 14); and if he was to teach the people God’s will, He would make him know it thoroughly (see Exod. xxiv. 12; Deut. iv. 14); and as he wrote the law of God, it would be done with accuracy (see Deut. xxxi. 9, 24, 26). What hinders from drawing the conclusion that Moses after- wards wrote the quoted passage, when giving a narrative.of the event ? ; GENERAL SUMMARY. From this detailed examination of passages it is seen that in four of the New Testament writings quotations are introduced by a formula having λέγων used in a special connection. And Table B. IT. 2.] GENERAL SUMMARY, 163 the following table shows which writings they are, with the number of times in which it occurs :-— New Test. writing. The formula New Test. writing. The formula occurs, occurs, In Matthew's Gospel . 14 times In Acts of the Apostles 2 times In Mark’s 3 ; 1 time In Paul’s Ep. to Heb. . OF hss There are thus twenty instances in all, and it is noticed that most of them are found in Matthew’s Gospel. But, as on pre- vious occasions, we must also here attend to observe those who are represented in the historical books as using this formula in prefacing their quotations; and from this is formed the sub- joimed table :— In Matthew's Gospel .| where 14 occur In Mark’s va . ἘΣ ΘΟΘΠΤΗ In Acts of the Apostles} ,, 2 occur In Paul’s Ep. to Heb. apd 2h: Ss 4 are made by Jesus 1 is made by Jesus 10 by Matthew 1 by Peter 5 : 1 by. Paul 3 32 Next, of the Old Testament writings, quotations introduced under this head are made from seven, as the following table shows, with the number of places quoted from each :— Book of O.T. No. of Quot. Book of O. τ. No. of Quot. Book of 0. T. No. of Quot. Genesis . ΥΩ Isaiah ; ayn evi Zechariah . rae wall Exodus . | Jeremiah , Psalms β 89 Hosea 1 20 One of the quotations, viz., that from Isaiah vi. 9, 10, is given by our Lord in Matt. xiii. 14, and is repeated by Paul in Acts xxviii. 25, a circumstance which would account for there being one less in this table than in the preceding, only ‘there are two in Exodus under one formula. Lastly, it remains to be seen which of the Old Testament writings are quoted, in which of the New, and by whom the quotations are made. These are shown as under. According to Matthew and Mark Jesus quotes from Exodus three; Psalms one; Isaiah two; three writings and sia quota- tions. ; Matthew himself quotes from jive writings, and makes ten quotations, thus: from Psalms one; Isaiah five; Jeremiah two; Hosea one; Zechariah one. Peter quotes from Genesis one; as Luke records in the Acts of the Apostles. And Paul also from Genesis one; Exodus one; Psalms ll a 164 GENERAL SUMMARY. [Table B. II. 2. one; Isaiah one; that is, from fowr writings with four quota- tions, one of which occurs in the Acts. But it may be desirable to be somewhat more particular, and to look more narrowly into the bearing of the present point than a dry table presents the view to us; in short, to see how the questions of the authenticity and inspiration of these Old Testament books are affected under the present inquiry. When, then, Peter quotes from Genesis xxii. 18, and Paul from Genesis xxii. 17, it is what God said to Abraham that they adduce. And so they expressly word it, Peter saying, “The covenant which God made with our fathers, saying unto Abraham;” and Paul, “ When God made promise to Abraham, ... He sware by Himself, saying.” They do not name the book of Genesis, but they quote the narrative which tells about Abraham, and take from it God’s word to him. It is thus seen that, in their view thereof, it contains God’s word. And the story therein recorded must have been in their eyes historically true, whereby they vouch for its authenticity; and no less for its inspiration, since, if Abraham wrote it, it was what God had revealed to him; and if another wrote it, whence had he this knowledge? It was what God had said to Abraham. And would tradition serve his purpose? But if it was Moses who penned it, then we know that God spake to him, and could easily impart to him the knowledge thus re- quired. When our Lord quotes from Exodus, it is, in one instance, viz., ch. 111. 6, God’s revelation of Himself to Moses, in say- ing, “I am the God of Abraham,” etc., which quotation our Lord expressly makes from “the book of Moses,” ae. either the book which tells of Moses, or rather the book written by him; for when our Lord says, as recorded in Luke xvi. 31, “Tf they hear not Moses and the prophets,” the interpretation given to the latter must be applied to the former, that is, if the writings of the prophets are meant, the writings of Moses are also to be understood; and thus “the book of Moses,” which He names here, will designate Moses’ writings. And in this way, since Moses recorded what God said to him, we cannot doubt his inspiration, and our Lord gives His word for the authenticity—that what is recorded is perfectly true. It Table B. II. 2.] GENERAL SUMMARY. 165 is, in the other instances, viz., Exod. xx. 12, and xxi. 17, what God commanded, and enjoined on the children of Israel for their obedience to and observance of—evidently, thus, His word to them. And when Paul quotes Exodus, as in Heb. ix. 20, from ch. xxiv. 8, it is what Moses said to the people, when God made a covenant with them. It is seen, hence, that Exodus also contains God’s word. When our Lord quotes from the book of Psalms, He says most distinctly: “David in spirit calls the Christ Lord.” Does He not thus vouch for David’s inspiration? When Matthew quotes, as in ch. xiii. 35, from Ps. Ixxviii. 2, it is as “what was spoken by a prophet,” that is, one who reveals the will of God, whether by way of instruction, command, or foretelling, that he does so. And when Paul quotes, he says it is what God the Holy Ghost spake; for in Heb. in. 7 he writes: “As the Holy Ghost saith, To-day if ye will hear His voice,” etc.; and repeating these words in ch. iv. 7 he pre- faces them with, “Again, He (z.e., God) limiteth a certain time, saying in David, To-day, after so long a time, as it was said before; To-day, if ye will hear His voice,” etc., where, “saying in David” may be understood of the book of Psalms, since David composed most of them. The inspiration of the writer of the words quoted is plainly declared, when it is said, “The Holy Ghost spake them.” He spake as moved by the Holy Ghost, or he uttered the words the Holy Ghost moved him to speak. If inspiration is not here thus asserted, how else could it be ? Our Lord quotes Isaiah twice, and in the former place, viz., Matt. xiii. 14, speaks of “the prophecy cf Isaiah,” and in the latter, viz. Matt. xv. 7, says: “Well prophesied Isaiah concerning you.” He speaks of himself as a prophet, and his writings as a prophecy, words implying a revelation to him of God’s will and purpose, and of events in the future that God alone could make known. If that is not inspiration, what else is ? And have we not it here distinctly affirmed that Isaiah wrote, or at all events that what he uttered is recorded in ch. vi. 9 and ch. xxix. 13, which are here quoted by our Lord? Paul quotes the former of these, and says that “the Holy Ghost spake it through Isaiah,” as Luke writes in Acts xxvill. 25 ; 166 GENERAL SUMMARY. [Table B. IT. 2. and there can be no clearer proof that Isaiah was inspired. Matthew quotes Isaiah five times, in fowr of which he speaks of “what was spoken through Isaiah the prophet,” and. re- ceived its fulfilment as he records; and in the remaining one, though he does not name him, yet he quotes from him “ what was spoken by the Lord through the prophet” (see ch. 1. 22). Matthew then equally vouches his inspiration—that God spake by him. Matthew quotes Jeremiah twice, and on both occasions calls him a prophet, and affirms that what he foretold was. fulfilled (see ch. 11. 17, and xxvii. 9). He also quotes from Hosea xi. 1; and though he does not name him, he styles him a prophet, and says that “what was spoken by the Lord through the prophet,’ meaning Hosea, was fulfilled. No plainer lancuage could be demanded to express inspiration. And lastly, when he quotes from Zech. ix. 9, it is “what was spoken by the pro- phet,” and received its accomplishment in the incident which he there records. God alone could tell the prophet of this event in the distant future, so that what he penned was re- vealed to him of God. Matthew does not here name Zecha- riah ; and if this ninth chapter was written by Jeremiah, as, according to the best supported reading of Matt. xxvii. 9, the quotation there given was from Jeremiah, though now found, as it were, in Zech. xi. 12, 13, instead of regarding Matthew as here quoting Zechariah as the prophet, it would have to be believed that he quotes Jeremiah. in ch. xxi. 4. TABLE Β. III. Embraces all those quotations which are introduced by a formula containing the derivative λόγος, “word;” and is divided into two parts: Table B. III. 1, where the formula is general, and Table B. III. 2, where it is special. Pipi bo ΠῚ 1 Where the formula is general ; ὁ.6., where no particular book or writer is named, though, of course, a particular part is quoted. John xv, 25. 24... . But now have they both seen (1) John xv. 25. n , 24. ... νῦν δὲ Kal ἑοράκασιν καὶ μεμισή- κασιν καὶ ἐμὲ καὶ τὸν πατέρα μου. (25) ἀλλ᾽ ἵνα πληρωθῇ ὁ λόγος ὁ ἐν τῷ νόμῳ αὐτῶν γεγραμμένος [ὅτι ἐμίσησάν με δωρεάν.] aud hated both me and my Father. (25) But that the word might be fulfilled that is written in their law, [They hated me without a cause.] 24. καὶ ewe (D* pe) ... om καὶ D* et** itP! sl cop al. 25. αλλ (ita unc omn, non a))a) ... om 47.61. syr al | yeypap. h. 1. c. BDGL X 1. 254 2.P¢ al ut vdtr it vg arm Or Cyr ... or ante ev τω pon. c. AEHIK MSUAA al pler go al. This passage has been already considered in Table A. IT. 2. (11), in consequence of the phrase ὁ ἐν τῷ νόμῳ αὐτῶν yeypap- pévos, “which is written in their law.” The quotation is ἐμίσησάν με δωρεάν, “they hated me without a cause,” taken from Ps. xxxv. 19, or Ps. lxix. 5, which book of Psalms is here designated “their law,” or rather spoken of as forming part of it; and the quotation itself is called ὁ λόγος, “the word” or “saying.” 108 1 Cor. xv. 54, 55. [Table B. TEE (2) 1 Cor, xv. 54, 55. 1 Cor. xv. 54, 55. 54. So when this corruptible shall have 54. ὅταν δὲ τὸ φθαρτὸν τοῦτο ἐνδύσηται ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύση- ται ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος [Κατεπόθη ὁ θάνατος εἰς νῖκος.] (55) [Ποῦ σου θάνατε τὸ κέν- τρον ; ποῦ σου θάνατε τὸ νῖκος ;] put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, [Death is swallowed up in victory.] (55) [Ὁ death, where is thy sting? O *grave, where is thy victory ?] * Or, hell. This passage also has been already considered, as is seen in Table A. IT. 1. (43). A 7%a2) hole oa OB Where the formula is special ; 7.c., where some particular book or writer is named, or in some way directly referred to. (1) (1) John xii. 38. John xii. 38. 37. τοσαῦτα δὲ αὐτοῦ σημεῖα πεποιηκότος 37. But though he had done so many ἔμπροσθεν αὐτῶν οὐκ ἐπίστευον εἰς miracles before them, yet they be- αὐτόν, (38) ἵνα ὁ λόγος Ἡσαΐου τοῦ lieved not on him; (38) That the προφήτου πληρωθῇ, dv εἶπεν, [Κύριε, saying of Esaias the prophet might be τίς ἐπίστευσεν TH ἀκοῇ ἡμῶν ; K.T.A.] fulfilled, which he spake, [Lord, who 37. de... Ggoalom | avrov... A al post hath believed our report ? etc.] on. pon; al® om | επιστευον ... G 13. 69. 124. 346. 4130 fere aef go al Euséem bis Did Aug emiorevoar. The statement which John first makes here is that Jesus had done many signs. He next tells that, notwithstanding there were so many of them, the people were not believing on Him. And lastly he applies to this circumstance the words, “Lord, who hath believed our report?” ete. This quotation, he says, was spoken by Isaiah the prophet. He calls it ὁ λόγος Ἡσαΐου τοῦ προφήτου, ὃν εἶπεν, “the word (or saying) of Isaiah the prophet, which he spake.” And it is found in his book, ch. lui. 1. He styles Isaiah a prophet, a name we have already often found applied to him, and marking that he addressed to his generation what of God’s will was made known to him, as also that he disclosed future events as God revealed them to him. And it is in this latter aspect that John here brings him forward; for he intimates that Isaiah’s saying, which he quotes, was fulfilled in the circumstance which he records, viz., the people’s unbelief in Jesus. This point will come for fuller consideration in an after table. 170 Acts xv..15; Rom. 1x. 9. [Table B. 112 | (2) Acts xv. 15. Acts xv. 15. 14. Συμεὼν ἐξηγήσατο καθὼς πρῶτον 6 14. Simeon, hath declared how God at θεὸς ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν λαὸν the first did visit the Gentiles, to τῷ ὀνόματι αὐτοῦ. (15) καὶ τούτῳ συμ- take out of them a people for his φωνοῦσιν οἱ λόγοι τῶν προφητῶν, καθὼς name. (15) And to this agree the γέγραπται (16) [Μετὰ ταῦτα dva- words of the prophets; as it is στρέψω, K.T.r.] written, (16) [After this I will re- 15. rourw ... GH al rovro, D* ἃ Ir™t turn, etc.] OUTWS. This passage has been fully considered in Table A. IL. 2. (15), from its having the phrase καθὼς γέγραπται, “ according as it 15 written.” And it may only be added here, in connection with οἱ λόγοι THY προφητῶν, “the sayings of the prophets,” that James adduces just one of them, viz., that in Amos ix. 11, 12, leaving it, however, to be inferred that other similar sayings are to be met with in the other prophets. For his words assert that there were more prophets than Amos, from whom he quotes, and that their sayings announced, as well as his, that God would “visit the Gentiles to take out of them a people for His name.” See the former volume* for the variation of the quotation from the original, with the conclusion drawn there- from. On God’s visitation of the Gentiles Isaiah often holds forth, as in ch. xlii. 6 ; xlix. 6; lx. 3, 5. (3) (2) Rom. ix. 9. Rom. ix. 9. ; 9. ἐπαγγελίας yap ὁ λόγος οὗτος [Κατὰ 9. For this is the word of promise, [At τὸν καιρὸν τοῦτον ἐλεύσομαι καὶ ἔσται this time will I come, and Sarah shall τῇ Σάρρᾳ vids. ] have a son.] The Israelites were the descendants of Abraham, in the line of Isaac and Jacob. To them consequently pertained “the adoption, and the glory, and the covenants, and the giving of the law, and the service, and the promises,” as Paul says in ver. 4. But he adds in ver. 6—8, “They are not all Israel, which are of Israel: neither, because they are the seed of Abraham, are they all children: but, ‘In Isaac shall thy seed be called’ That is, they which are the children of the flesh, these are not the children of God: but the children of the promise are counted for the seed.” And this leads him to adduce what is recorded in Gen. xviii. 10: “At this time will I come, and Sarah shall have a son,’ as he quotes it, an * “The Old Testament in the New,” pp. 201—203. »- Table Β. III. 2.] GENERAL SUMMARY. 171 announcement which was made to Abraham by the Lord, when “He appeared unto him in the plains of Mamre” (see Gen. xviii. 1), and which Paul speaks of as ἐπαγγελίας ὁ λόγος, “the word of promise.” It was “the word” which conveyed to Abraham “the promise” that “Sarah was to have a son,’ in whom the promise that God was to make of Abraham a great nation (see Gen. xii. 2), and that he was to become the father of many nations (see Gen. xvii. 4, 5, 6), would begin to receive its fulfilment. What Paul, then, quotes here is God’s word of promise as recorded in Genesis, wherein the earlier promises, there also recorded, receive their limita- tion; and so Paul could say that “the children of the promise are counted for the seed,” just as Isaac was the child of pro- mise and the seed spoken of before to Abraham, and whom he had been looking for as the child of God. From Paul’s thus appealing to Genesis, it is clear that he regarded the nar- rative as authentic, and possessed of historical truth, as also that it contained God's word. ' GENERAL SUMMARY. From this brief examination of this Table B. III. it is seen that of the New Testament writings four are found using this for- _ mula in introducing quotations from the Old Testament, viz., John’s Gospel, Luke’s Acts of the Apostles, and Paul’s Epistles to the Romans, and first to the Corinthians, in which three one instance occurs, while John’s has two. There are thus only jiwe instances in all, and of them three have already occurred and been considered in the foregoing tables, leaving John xii. 38, and Rom. ix. 9, as peculiar to the present. Next, two of the writings being historical books, it must be noticed who they are by whom the quotations are there made. And they are found to be our Lord, and John, and James. Paul, of course, gives the two in his own writings. Lastly, of the Old Testament writings, jive are quoted from, viz., Genesis, Psalms, Isaiah, Hosea, and Amos, one from each, excepting Isaiah, from which there are two—thus making six quotations in all. Genesis is quoted by Paul, who does not 172 GENERAL SUMMARY. [Table Β. Π|. 2. name it, only he quotes from the narrative of Abraham, and adduces God’s word of promise to him. The book of Psalms is quoted by our Lord, who in doing so says that it is “the word written in their law” that He brings forth, thus show- ing that the book of Psalms formed part of “their law ” at all events, and that it was their written law He took “the word” from, not any traditional utterance that He adduced. Isaiah is quoted by both John and Paul, the former of whom expressly names him, and calls him by his usual epithet, “the prophet ;” the latter only quotes “a written saying” which is found in Isaiah ; and again another, which is taken from [/osea, without any other hint of the source than that it is written, and of course to be met with in scripture. Amos is quoted by James, who gives the citation as “according as it is written,’ and as one of the λόγοι τῶν προφητῶν, “sayings of the prophets,” whereby it is implied that he was quoting one of them. APPENDIX TO TABLE B. Embraces those which do not come under any of the foregoing heads, whilst they contain in their introductory formula a form of λέγειν. There are only two of them, the one having λέγεσθαι, the other διαλέγεται. (1) Heb. iii. 15. Heb. iii. 15. 15. ἐν τῷ λέγεσθαι [Σήμερον ἐὰν τῆς 15. While it is said, [To-day if ye will φωνῆς αὐτοῦ ἀκούσητε, μὴ σκληρύνητε hear his voice, harden not your hearts, τὰς καρδίας ὑμῶν ws ἐν τῷ παραπι- as In the provocation. | κρασμῷ.] f Paul, at ver. 6, had written, “Whose (1.6. Christ’s) house are we, if we hold fast the confidence and the rejoicing of the hope [firm unto the end].” And then he quotes from Ps. xev. 7—11, introducing the quotation by “ Wherefore, as the Holy Ghost saith,’ and following it by the exhortation: “Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God... . For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end” (ver. 12, 14), where he returns to the expression in ver. 6. The phrase ἐν τῷ λέγεσθαι refers back to καθὼς λέγει TO πνεῦμα TO ἅγιον, “ according as the Holy Spirit says,” and means “in its being said (by Him).” The different punctuation of verses 14 to the end, we need not here consider. It is enough to know that Paul applies this quotation, and draws the inference, “So we see that they could not enter in because of unbelief” (ver. 19), on which he grounds what follows in the next chapter. (2) Heb, xii. 5: Heb. xii. 5. 5. καὶ ἐκλέλησθε τῆς παρακλήσεως, ἥτις 5. And ye have forgotten the exhorta- ὑμῖν ws υἱοῖς διαλέγεται [Υἱέ μου, μὴ tion which speaketh unto you as unto ὀλιγώρει παιδείας κυρίου, κ.τ.λ.] children, [My son, despise not thou the chastening of the Lord, etc. ] 174 NOTE ON TABULAR SUMMARY. [Table B. There is here a quotation from Proy. iii) 11, 12, which Paul follows up with the inference in ver. 7: “If ye endure chastening, God dealeth with you as with sons ;’ just as he introduced it with, “The exhortation . . . speaketh unto you as unto children.” The introduction may be rendered, “ And ye have been totally forgetful of the comfort which discourses (or is discoursed or converses) with you as with sons.” τῆς παρακλήσεως reminds one of ὁ παράκλητος, by whom alone ἡ παράκλησις ἡ ἀληθής can be given. And is there no consola- tion in the words, “Whom the Lord loveth He chasteneth” ? And who knows the mind of the Lord, save the Spirit? (see 1 Cor. ἢ. 10, 11). This, then, is the Spirit’s utterance. It is seen from the Tabular Summary on the next page that thirteen out of the seventeen writings of the New Testament, in which quotations occur, make use of an introductory for- mula in which λέγειν in one form or other is employed; and, by glancing down the right-hand column, how many instances are met with in each writing respectively. It is also seen that all the New Testament writers (Peter ex- cepted) who give quotations from the Old, furnish instances of its use, Paul making forty-seven, Matthew fifteen, Luke eight, John four, James three, and Mark two. By casting the eye down the right-hand columns, it is sometimes seen that two numbers are given. The first tells the number of quotations that occur in that writing under said table; but as some of these have occurred in former tables, which require to be deducted to show the number specially belonging to Table B, the second number is this result ; and for sake of uniformity, when under such a table a book has not had its number lessened in this way, still its number is brought out in a line with the rest. If the number is not thus brought out, said quotation has occurred before. ‘yeresy | % Ὁ ¢ “perms, |G JO G = ΠΕΙΒΗΙ Ὁ yrresy i i * sqIdAOLg φ 6 Ὧν - ἘΠΙΒΗ͂Ι, 8: ᾿ς suyesg |@ Jo ἢ’ suUjesg|F ὦ Ὁ suyesT| ὃ: τς ἘΠΙ|ΈΒΩ ξ | ΠΥ Sshoa yy ἢ it eon ponumirg % φ IT do [ °4neq| ὃὃ᾽.. ΑΠΙΟΠΟΙΘΗΠΘΩ͂Ι 9 ; “ snpoxm | IO 1 SNpoxm |G τὸ ¢ ἘΠΡΟΌΣΗ } |] Io [ siseaey Cia as * ΒΙΒΘΤΙΘῸ) I sigouey 11 Jo 5 sisouey 6 Ill 8 5ἼΘΥΙ, Tt Sav | Ges el EYL ‘T Il Ὁ avy 6 Id T1svL ‘T 1 8 5ΊΘΤΙ, ‘daLOnNd SHOVSSVd JO UAAWON HLIM “INAWVISAL GIO 40. 5508 169 ΞΞ- 5. Ὁ 29 τὸ 621 Ξε 4+ 22) ϑιόζϑαθη2 ἐς ‘qaH Ur 910 81, 07 xipucddy LE) ἘΞὄῸ τ το τ ὦ +06+ Lt 10 107 LL +10 +16 + 16=29 g Τ᾿ soup ZS some LT Cn: ‘sMoIqeyT | 9 IO 9. sMoIqapy Qu * sMOIqeyy ie I Aq}OUILY, T Ζ Bint suvisoyday G Ὁ δ᾽ MAST) 8 g SULITIULION ὅ i! πε) λον 9) 1: 6L | T 10 1 sueutoy II 10 ὉΠ surmoy| F suUeULOY iy ΤΠ e830iy7 Gi : 870 τὸ γ΄ BRO; FR. | hoo ee Oe ear as : SHOT τοῖς if : ὍΠῸΡ I ΠΟ 1 es Ea ζ ae ee ol (SALEM 91 ᾿ Ae ~MouWeA | E 10 1 MOUTH EIN Ὁ Til 86. σἼαΎ Ἵ TI Ὁ 5ΊΘΥΙ, Ὁ.1Τ1 8 F148 T Il 8 avi Ὁ I Ἔ F148. Ἵ ‘I 8 ΞΊΒΥΙ, ‘ONTWUN000 SHONV.LSNI a UAGNON HALIM ee AUN AO SMOOd Ὁ @IGVL HO AUVNWOS UV TNdVL Ἢ 176 NOTE ON TABULAR SUMMARY. [Table B. one form or other, and a glance at the right-hand column shows how many passages are quoted from each writing re- spectively. The book of Psalms is most frequently quoted, viz., twenty-four times; then the Pentateuch, or books of Moses, strictly the Law, and Isaiah, nineteen times each ; next, the Minor Prophets, eight, among the jive out of the eight that are quoted ; Jeremiah, three; 1 Kings and Proverbs, two each ; and 2 Samuel and Ezekiel, one each. And looking to those writings which are specially quoted in this table, there are fourteen which have the following number of passages © which are not found in Table A also. The book of Psalms is quoted twenty times ; then Isaiah, eighteen times ; and the Pen- tateuch, fifteen times; the fowr Minor Prophets, seven times among them ; Jeremiah, three times, as before ; but 1 Kings and Proverbs, with 2 Samuel and Ezekiel, one each: thus making sixty-seven times in all, as stated above. TABLE Ο. Embraces all those quotations which are introduced by a for- mula containing the verb εἰπεῖν, “to say,” in one or other of its forms. This table may be divided into four parts, accord- ing to the form of εὐπεῖν that occurs: Table C I. embracing those with φημί (which is used by Attic writers as the present indicative) in the preface ; Table Οὐ. II. embracing those with εἰπεῖν in the aorist active form, 1.6., εἶπεν of the indicative and εἰπών the participle; Table C. IIT. those with the perfect active or passive of a verb, which is used in these parts, since εὐπεῖν wants them, viz., εἴρηκε of the perfect active and εἴρηται or εἰρημέναν of the perfect passive ; and Table C. IV. those with the aoiist passive in the participle form of the same verb, viz., ῥηθέν. The second and third tables are subdivided into two parts, according as the introductory formula has a general or a special bearing, Table Οὐ, II. 1 or Table C, III. 1 contain- ing the former, and Table C, II. 2 or Table Οὐ. IIL. 2 the latter. Note—Instead of the obsolete érw and épw, Attic writers use φημί in the present indicative, getting εἶπα and εἶπον, Jirst and second aorists active, from the former, and εἴρηκα and elpnuat, perfects active and passive, from the latter (or the Tonic form εἰρέω), from which also they get ἐρρήθην (or éppéOnv) of the aorist passive, and hence the participle ῥηθείς. FABLE © Ff. Embraces all those quotations which are introduced by a formula containing the verb φημί, which is used by Attic writers as the present indicative of the verb of which εἰπεῖν is the second aorist. 12 178 1 Cor: vi Τὸ; ἘΠῚ: val ὅ: (1) 1 Cor. vi. 16. 16. What? know ye not that he which is joined to an harlot is one body ? [For two,] saith he, [shall be one flesh. ] [Table C. I. 1 Cor. vi. 16. 16. οὐκ οἴδατε ὅτι 6 κολλώμενος TH πόρνῃ ἕν σῶμά ἐστιν ; [σονται γάρ,] φησίν [οἱ δύο εἰς σάρκα μίαν. 16. οὐκ c. DEKL al fere4? syr? Epiph Dam Thph Tert ... or Ln praem ἢ c. ABCEG al pm vv pl Clem Chr Oec | φησιν c. BCDEFGKL al ut vdtr omn it vg al omn Chr Thdrt al... A Epiph Cyp Amb om, hine Ln [φησ.] In support of what he says, viz., that “he who joins himself to the harlot is one body,” Paul appeals to Gen. 11. 24, the last part of which he quotes. He introduces the quotation by φησίν, which may be taken impersonally, and rendered “it says,” implying, however, ἡ γραφή, “the scripture ;” but more properly it may have its nominative ὁ θεός, “God,” understood, and be rendered as above, “He saith.” This view is supported by what is found recorded in Matt. xix. 4-6, where Jesus is found ascribing these words “to Him that made male and female at the beginning ;” and Paul would teach as his Master. Here we have, then, God’s word. In the phrase ὁ κολλώμενος, Paul evidently has in mind the expres om in the former clause of Gen. 11. 24, viz., ΣΝ ΡΞ), καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, “and shall cleave (Sept. shall be cemented) to his wife,” though, of course, he uses it with reference to being Joined to the harlot. The rendering of the quoted words would be more expressive if that found in Matthew were used here: “For they twain, saith He, shall be one flesh,” or more modernly, “For the two, saith He,” ete. Heb. viii. 5. 4, εἰ μὲν γὰρ ἣν ἐπὶ γῆς, οὐδ᾽ ἂν ἣν ἱερεύς, ὄντων τῶν προσφερόντων κατὰ νόμον τὰ δῶρα, (5) οἵτινες ' ὑποδείγματι καὶ σκιᾷ λατρεύουσιν τῶν ἐπουρανίων, καθὼς κεχρημάτισται Νίωῦσῆς μέλλων ἐπιτελεῖν τὴν σκηνήν" | Opal γάρ φησιν [ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει. . τῶν προσφερ. c. ΑΒΌ ΕΣ 17. 67.** 73. 137. it vg cop aeth™ arm ... στ (Gb°°) add των tepewy c. D***E**KL al pler syr™® aeth?PP al pp mu | vou. c, AB al4 Thdrt ... στ τὸν vou. ο. DEK Lal pler pp mu. Heb. viu. 5. 4. For if he were on earth, he should not be a priest, seeing that * there are priests that offer gifts according to the law: (5) Who serve unto the example and shadow of heavenly things, as Moses was admonished of God when he was about to make the tabernacle : for [See,] saith he, [that thou make all things according to the pattern showed to thee in the mount. | * Or, they are priests. Table C. 1.] HEB. Vu. 5. 179 5. ὅρα γάρ φησιν (ita et. Ln, nisi quod post φησιν dist) ... cr dpa yap, φησὶ. Ceterum it vg al mu om yap. Paul follows up the statement, “who serve unto the example and shadow of the heavenly things,” by referring to what is recorded in Exodus, when Moses was “about to make the tabernacle,” in proof of “the heavenly things.” He says καθὼς κεχρημάτισται Mwions, “according as Moses was admonished of God,” adding the words that God used to him, as found in Exod. xxv. 40; and prefacing them with γάρ φησιν, “for says He,” 1.6. God. Here then again we have God’s word. And in thus bringing these words forward, it is clear that Paul looked upon the narrative as historical, as giving a true account of what actually took place, thus vouching for the authenticity of the book, and for the inspiration of the account as containing God’s word. 12 A TABLE (1 Embraces all those quotations which are introduced by a for- mula containing the verb εἰπεῖν in the aorist active form, 1.6., εἶπεν of the indicative and etz@v the participle; and it is divided into two parts, Table C. I. 1 and Table C. I. 2, accord- ing as the introductory formula has a general or a special bearing. Papen C. ΤΕ: Where the formula is general ; 1.6., not any particular book or writer is spoken of. ) (1) John vii. 38. John vil. 38. 38. ὁ πιστεύων eis ἐμέ, καθὼς εἶπεν ἡ 38. He that believeth on me, as the γραφή, [ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ scripture hath said, [out of his belly ῥεύσουσιν ὕδατος ζῶντος. shall flow rivers of living water. | This passage was already considered in Table A. III. 1. (4), page 76, where see the remarks. (2) John vii. 42. John vii. 42. 41. ... of δὲ ἔλεγον Μὴ yap ἐκ τῆς Tad 41. . . . But some said, Shall Christ alas ὁ Χριστὸς ἔρχεται; (42) οὐχὶ ἡ come out of Galilee? (42) Hath not γραφὴ εἶπεν ὅτι [ἐκ τοῦ σπέρματος the scripture said, [That Christ Δαυεὶδ καὶ ἀπὸ Βηθλεὲμ τῆς κώμης, cometh of the seed of David, and out ὅπου ἣν Δαυείδ, ἔρχεται ὁ Χριστός ;| of the town of Bethlehem, where 42. ovxe (Τ' οὐχῆ) c. DEGHKMSUXTA David was 1] A al ut vdtr omn Cyr ... Ln 49. ovx Ὁ: B** (Fovx) LT Or | εἰπεῖ... D al pauc λέγει, item died it vg al. This also has already come for consideration in Table A. III. 1. (5), page 78. Table C. IT. 1.] AcTSs xi, 22; 2 Cor. vr. 16. 181 (3) 6) Acts xiii. 22. Acts xiii. 22. 21. κἀκεῖθεν ἡτήσαντο βασιλέα, καὶ €bw- 21. And afterward they desired a king: kev αὐτοῖς ὁ θεὸς τὸν Σαούλ ... (22) καὶ and God gave unto them Saul... . μεταστήσας αὐτὸν ἤγειρεν τὸν Δαυεὶδ (22) And when he had removed αὐτοῖς εἰς βασιλέα, ᾧ καὶ εἶπεν papru: him, he raised up unto them Dayid phoas [Εὗρον Δαυεὶδ τὸν τοῦ ’leccal, to be their king ; to whom also he K.T.A.] gave testimony, and said, [I have 21. o Geos... 4.* 34. 8110 (item οὐ αἰδῇ ap found David the son of Jesse, etc. | Wist) om (95 post σαουλ pon). In this address to the Jews and others in the synagogue at Antioch in Pisidia, Paul recounts briefly Israel’s history from the choosing of Abraham to the days of .King David, in regard to whom he quotes those passages found in 1 Sam. xiii. 14 and Ps. Ixxxix. 21, prefacing them with, ᾧ καὶ εἶπεν μαρτυρήσας, “to whom also He said, bearing witness.” The previous con- text makes known the subject, viz., ὁ θεὸς, so that it was “God, who bearing testimony to him, said” what Paul quotes. It was not to David himself that God spake; it was to him that He bore witness, and to others that He spake. The narrative in 1 Sam. xiii. 13, 14, xv. {16—28, xvi. 1—13, harmonizes with this. The quotations, then, are God’s word, which He spake concerning David; and it is thus seen that these writings contain God’s word. The narrative represents Him as having so said to Samuel, and if Samuel himself did not write the account, whoever wrote it penned God’s word, and to be able to do so, either Samuel must have told him, or he must have had it from God’s inspiration of it, since Paul here vouches for the truth of the account, and gives God’s words. And surely no one would dare to set down as God’s word what was not His word, as He had never said it to him; and even if he did so, who would receive it as such? But Paul here vouches for that, and thus also for the writer’s inspiration. (4) (2) 2 Cor. vi. 16. 2 Cor. vi. 16. 16. ... ὑμεῖς yap ναὸς θεοῦ ἐστὲ ζῶντος, 16... . For ye are the temple of the καθὼς εἶπεν ὁ θεὸς ὅτι [ἐνοικήσω ἐν av- living God ; as God hath said, [I will τοῖς καὶ ἐμπεριπατήσω, K.T.D. | dwell in them, and walk in them, 16. uses et ere c. CD***EFGK al longe etc. ] pl £ g vg syr®™ go al Ath Did Chr Thdrt Dam al ... Ln ἡμεῖς et ἐσμεν ec. BD*L al plus” ἃ e cop | καθως εἰπεν ο θεὸς (syr om 0 θε., Clem ὁ rpopyrns) ... DtEFG deg go Tert Aug! λεγει yap o θε. (Tert om). 182 Hes. 1. 5. [Table O. IL. 1. Paul had named “the temple of God” in this his exhortation to show the society and companionship of unbelievers, wherein he contrasts them with Christians; and he shows the ap- propriateness of his introducing the terms, when he adds: “For ye are the temple of the living God.” Christians are the temple of the living God! The temple that Solomon built for God’s worship was the glory of his kingdom. The temple which God Himself is building now will be the glory of the heavenly kingdom. And what are the stones of this temple ? Peter answers in his 1 Ep. ii. 5, “ Ye also, as lively stones, are built up a spiritual house.” And Paul says more expressly, with reference to temple-building, in his Ep. to Eph. i. 19, “Now therefore ye . .. (20) . . . are built upon the founda- tion of the apostles and prophets, Jesus Christ Himself being the chief corner stone; (21) in whom all the building fitly framed together, groweth unto a holy temple in the Lord; (22) in whom ye also are builded together for an habitation of God through the Spirit.” But has Paul any scripture authority for so saying? Yes. It is καθὼς εἶπεν ὁ θεός, “according as God said,” he here affirms ; and to prove the matter he adduces what is found in the Old Testament, in Levit. xxvi. 11, 12, and Ezek. xxxvil. 27. And there are other places where simi- lar language is met with ; as Exod. xxix. 45; Jer. xxxi. 33, xxx. 38. In these writings what God said is recorded. But how could it be known that He so said, unless He Himself revealed it? He must, then, have spoken, and the writers would pen His words, moved by the Holy Ghost thereto. Paul asserts that the words he quotes were as God had said. What plainer proof of inspiration can be had ? (5) (3) Heb. i. 5. Heb. i. 5. 5. τίνι yap εἶπέν ποτε τῶν ἀγγέλων [Υἱός 5. For unto which of the angels said he μου εἶ σύ, ἔγὼ σήμερον γεγέννηκά σε! at any time, [Thou art my son, this καὶ πάλιν [Eyo ἔσομαι αὐτῷ εἰς πατέρα day have I begotten thee?] And καὶ αὐτὸς ἔσται μοι εἰς υἱόν ; again, [I will be to him ἃ Father, and 5, more T. ayy. ¢. ABD**et**E* KLM he shall be to me a Son 2] etc ... D*E* al τ. ayy. ποτε (ἃ e ali- quando angel. disit). Paul here introduces two quotations, one from Ps. ii. 7, the other from 2 Sam. vii. 14, the first in this epistle, where he is Table C. If. 11] HEB. I. 5. 183 showing that Christ is preferred above the angels. He had written, (ver. 4) “ Being made so much better than the angels, as He hath obtained a more excellent name ;” and then he puts the question, (ver. 5) “For to which of the angels said He ever, followed by the two quotations, thus giving his reason for the statement in ver. 4, and asserting by implication that the quoted passages speak of the Son, and not at all of any angel. And it is, in Paul’s view, God who speaks—God the Father to the Son Jesus Christ. The same thing is repeated in ch. v. 4, “And no man taketh this honour (viz., of high priest, see ver. 1) unto himself, but he that is called of God, as was Aaron. (5) So also Christ glorified not Himself to be made an high priest; but He that said unto Him, Thou art My Son, to-day have I begotten Thee.” (ver. 10) “ Called of God an high priest...” The quotation thus has reference to Christ’s appointment by God the Father to the office of high priest. Again, Paul, in his address to the Jews and others assembled in the synagogue at Antioch in Pisidia, quotes this Ps. 11. 7, and says, (Acts xiii. 32) “. . . The promise which was made unto the fathers, (83) God hath fulfilled the same unto us their children, in that He hath raised up Jesus again; as it is also written in the second psalm, Thou art My Son, this day have I begotten Thee ;” where he applies it to the resurrection of Jesus, an application in which we are reminded of what he writes in Rom. 1. 3, “Concerning His Son Jesus Christ our Lord .. - (4)... declared to bethe Son of God . . . by the resurrection from the dead:” ὁ.6, His resurrection from the dead declared Jesus to be the Son of God, to whom the words of the Father, “Thou art My Son, this day have I begotten Thee,” thus belong, words by which He installed Him in the high-priesthood. What we have now to attend to is, that he who penned the second psalm recorded the words of God the Father, which he could know only by their being revealed to him, And it is the words of the Son that introduce the quoted passage ; for it says: “Iwill declare the decree: the Lord hath said unto Me,” and then come the words, “Thou art My Son,” ete. And thus we see that it was the Son who spake and made known the Father's words. The Son was thus the revealer, exercising the office of prophet. (See Matt. xi. 27.) 184. Hep. ΣΧ. 80; JAMES 11. 11. [Table C. II. 1. (6) 4) Heb. x. 30. Heb. x. 30. 30. οἴδαμεν γὰρ τὸν εἰπόντα [’Huol éxdt- 80, For we know him that hath said, Knows, ἔγὼ ἀνταποδώσω, λέγει κύριος"] [Vengeance belongeth unto me, I will καὶ πάλιν [Κρινεῖ κύριος τὸν λαὸν αὐ-" recompense, saith the Lord.] And Tov. | again, [The Lord shall judge his 30. Neyer κυριος c. AD***EKL al pler people. | syrP aethPP al Chr (sed yeypamta yap pro olay. y. τ. er.) Thdrt Dam al 2. Gb 49; omc. D* 17.238. 67.** it vg cop syr aetht® are Amb Prim Bed om | και παλιν ec. AKL al pler syr%* aeth’° al Chr Dam al... DE 55. 71. it vg aethPP Prim al add ort. Here are two quotations, one from Deut. xxxu. 35, the other from ver. 36, which is also expressed in Ps. exxxv. 14. The former is given as ᾿Ε μοὶ ἐκδίκησις, ἐγὼ ἀνταποδώσω, λέγει κύριος, Whereas the original has only pow’ ΒΡ *), “Lo πὸ vengeance and recompence,” thus showing that λέγει κύριος, “saith the Lord,” is additional. And it is seen above that several MSS., versions, and Fathers omit it, for which it is easy to account, by the introductory formula, οἴδωμεν yap τὸν εἰπόντα, which would seem to render it unnecessary as tautological. Yet the true reading here is doubtless as having it. And in Rom. xii. 19, where the same quotation occurs, the text has it. But it is not in the LXX., and hence it is manifest that it must have been added by Paul, from which is drawn the argument that as he wrote the Epistle to Romans, so must he have been the author of the Epistle to Hebrews. And this addition shows who is meant by τὸν εἰπόντα, viz., κύριος, So that we need not inquire into that point. If the writer penned what the Lord said, the Lord must have told him. But if the Lord never said it, and Moses only sang what he fancied the Lord might say, then Paul would not have added, λέγει κύριος. But Paul has added these words, and thus we have his authority for asserting that the quoted passage was what the Lord said, and that therefore Moses sang as inspired by God. ᾿ i (7) (Ὁ) . James ii. 11. James ii. 11. 11. ὁ yap εἰπών [My porxedons] εἶπεν καί 11. For *he that said, [Do not commit [Mi φονεύσῃς.] adultery], said also, [Do not kill. ] 11. εἰπὼν ο. BOGK al ut vdtr omn... A eras | c 69, 106. syr? arm arP Thph * Or, that law which said. My dovevons evr. kat Mn μοιχ. » Table C. IT. 1.] GENERAL SUMMARY. 185 It matters little whether ὁ εἰπών be rendered “ the law that said,” or “he who said.” The former may be defended on the eround that “the law” is spoken of before and after. Yet the expression is elliptical, and besides, it would really be he who promulgated the law that spake what the law is represented as saying. The latter is thus seen to be the simpler and there- fore the preferable. Now, who is the speaker? God, who uttered the law of the ten commandments, of which these are two, amid the awfully sublime scene recorded in Exodus xix. The quotations are made from Exod. xx. 14 and 13, James giving the two in the reverse order, unless that he quoted from the LXX., which in the Vat. MS. has them in the same order as here. It may be remarked that Mark, at ch. x. 19, gives these two in the same order as James has done, and in fact in the same verbal form, wherein they differ from the LXX. and Matthew. And Luke, it may be added, agrees with James and Mark, in ch. xviii. 20. This passage might be put in the next table, as the source is definitely alluded to. GENERAL SUMMARY. This examination in detail shows that four of the New Tes- tament writers, viz., John, Luke, Paul, and James, use the formula containing εὐπτεῖν with no special reference to book or writer which has just been considered ; and the following table exhibits the writings with the number of passages that occur therein :— New Test. writing. The formula New Test. writing. The formula occurs, occurs, In John’s Gospel. : 2 times In Paul’s Ep. 2 to Cor. . Once In Luke’s Acts of Ap. . Once Ἧ ᾿" Heb. 2 times In James’s Epistle Once The jive New Testament writings of the four writers con- tain the formula seven times. But the two instances in Paul’s Epistle to Hebrews refer each to two passages of the Old Testament, which are connected by καὶ πάλιν: and the one in 2 Corinthians and Acts of Apostles quotes two passages of the Old Testament also, so that the number of quoted passages is greater than appears from the number of instances of the formula’s occurrence. This will be seen below. Next, in the historical books, viz., John’s Gospel and Acts 186 GENERAL SUMMARY. [Table CIEE of Apostles, the speaker must be kept in mind, and the follow- ing table exhibits each instance respectively :— New Test. writing. No. of instances. By whom used. In John’s Gospel . 2 1 by Jesus 1 by the people In Luke’s Acts of Ap. 1 1 by Paul, ie of course uses the three that occur in his Epistles, as James does the one in 18. And thus, of the seven instances in all, one is by Jesus, by the people, and by James each, and four by Paul. Lastly, of the books of the Old Testament quoted from, there are seven, viz., Exodus, Leviticus, Deuteronomy, 1 Samuel, 2 Samuel, Psalms, and Ezekiel, as the subjoined table shows, ith the number of passages of each that are quoted :— ‘ook of O. T. No. of Quot. Book of O. T. No. of Quot. Book of O. T. No. of Quot. ὃ 1 5 - 1 Axodus 1 Samuel . : 1 Ezekiel Leviticus . ‘ if 2Samuel . 5 i ΞΞΞ Deuteronomy . 1 | Psalms : ὃ 3 9 Which gives nine quoted passages of the Old Testament, those quoted in the two instances in John’s Gospel being omitted, as they have been considered in a former table, which was noted in the proper place. It may be added that James quotes the passage from Exodus, and Paul all the rest, as it is in the omitted instances of John’s Gospel that Jesus and the people appear. It is to be specially observed that all the instances coming under this table alone, I mean all excepting the two in John’s Gospel, have God for the speaker. It is always God who said. And sometimes ὁ θεός is expressed, as in Acts xiii. 22; 2 Cor. vi. 16; sometimes it is to be supplied from the context, as in Heb. i. 5, x. 30, where τὸν εἰπόντα is followed by the epexe- getic phrase λέγει κύριος ; and sometimes from the sense, as in James 11. 11. That these different writings of the Old Tes- tament, then, contain God’s word is evident from the use of this formula under consideration. And how could what God said be written, unless He had been heard speaking, as was the case when He gave the ten commandments from Mount Sinai, which He wrote on two tables of stone? He uttered them in the hearing of the children of Israel, which James refers to when he writes, “For He that said, Do not commit Table C. IT. 1.] GENERAL SUMMARY. 187 “adultery, said also, Do not kill” (ii. 11). Or unless He made known to the writer what He had said, as appeareth from 1 Sam. xvi. 1, thrown back on 1 Sam. xii. 14, which Paul quotes in Acts xiii. 22; or from Paul’s quotation in 2 Cor. vi. 16? Itis clear in this way that the writers must. have been “moved by the Holy Ghost” to pen what they have written, and also taught by Him what they were to record as what God said. TABLE Ο. Π. 2, Where the formula containing εὐπτεῖν is special, i.e. where some particular book or writer is mentioned, or the source of the quctation is definitely pointed out. (1) @) Matt. xix. 5. Matt. xix. 5. 4. ... οὐκ ἀνέγνωτε ὅτι ὁ ποιήσας dw 4... . Have ye not read that he ἀρχῆς ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς ; which made them at the beginning (5) καὶ εἶπεν [Ἕνεκεν τούτου κατα- made them male and female, (5) And λείψει ἄνθρωπος τὸν πατέρα, κ.τ.λ.] said, [For this cause shall a man 4, ποιησας (et. Naz al) ... B 1. 22. 33. leave father, etc.] 124. (cop sah) Or? Tit Meth Ath KTLOGS, It is Jesus who is speaking to the Pharisees that had come with the tempting question, “Is it lawful for a man to put away his wife for every cause?” (ver. 3,) and who in this answer refers them to what is written ; for He says, “ Have ye not read?” evidently implying that in the scriptures they would find what should satisfy them, for there they would find the matter settled. In ver. 5 He quotes Gen. 11. 4, prefacing it with καὶ εἶπεν, “and said,” the subject of which, 7.., the speaker, is mentioned in the previous verse, in the words ὁ ποιήσας ἀπ᾽ ἀρχῆς, “he who made them at the beginning” (or from the first) a periphrasis for God; for, by referring to Genesis, where is the account of the making of man, it is, in ch. 1. 26, 27, God, and inch. i. 7, 21, 22; 1 1 ΠΡ ΠῚ God, who is spoken of as doing so. An old scholiast on this periphrasis writes οἰκονομικῶς δὲ οὐκ εἶπεν ᾿Εγὼ ὁ κτίσας τὸν ἄνθρ., ἀλλ᾽ ὁ ποιήσας ἀπ᾽ ἀρχῆς. He used the expression, “He who made them from the first,’ because He could thereby refer them to the scripture, and say, “ Have ye not read ?” thus giv- ing the weight of scripture authority to the quotation made from it; whereas had He said, “I who created man,” though it Table C. II. 2.1 MATT. XXII. 24. 189 -was quite true that He had done so, yea, had made al] things (see John i, 1—3, 14—17; Eph. iii. 9; Col. i. 16), yet they would have raised the objection that He had done no such thing. But notice the view that Jesus opens up of the quoted passage, Gen. ii. 24. It follows what Adam said, and looks almost as if he said it too. But the phraseology comes in the ~ way of entertaining that thought. Why should he have so early spoken of father and mother, or of leaving them, and cleaving to the wife, when all that as yet he had in the world was his wife, and he was not yet a father, nor had any to leave him? It is evident that Adam ‘spake it not. And Jesus says it was God. Have we not here, in this verse, God’s institution of marriage? It is not said in Genesis that God spake and said it, but we have Jesus’ word for it that it was so. Thereby Jesus confirms the inspiration of the writer of these words, to whom it must have been revealed by God that he was to so write. And thereby Jesus vouches for the authenticity of the historical narrative. “Have ye not read ?” points to a writing, and He tells them that they would therein find that their Maker had at first made a male and a female. Now, the Pharisees would naturally call to mind the account in their first holy book, viz., Genesis, for the truth of which Jesus here vouches, though He says it not in so many words. If it were not true, why should He recal it to their mind ? because they believed it to be true, and so He would take advantage of their credulity? But He Himself regarded it as true ; for He affirms that God spake the words He quotes, though it is not so said in the passage itself, whereby it is clearly shown that He considered the whole as given by imspiration of God, otherwise how could it be known? And thus we find that it contains God’s word. Matt. xxii. 24. Matt. xxii. 24. 23. ἐν ἐκείνῃ TH ἡμέρᾳ προσῆλθον αὐτῷ 29, The same day came to him the Σαδδουκαῖοι, ... (24) λέγοντες Acda- Sadducees . . . (24) Saying, Master, σκαλε, Μωῦσῆς εἶπεν [Ἐάν τις ἀποθάνῃ Moses said, [If a man die, having no μὴ ἔχων τέκνα, κ.τ.λ.] children, etc.] The Sadducees, who came to Jesus on this occasion, brought a question for solution, arising out of a real (or supposed) circumstance which had occurred in observance of the law’s 100 Marx vit. 10. [Table C. IT. 2. prescription on the point, and which they evidently supposed made for their opinion that there is no resurrection. The cir- cumstance itself is narrated in ver. 25—27; and they show that what was done was in accordance with what had been laid down, for they quote Deut. xxv. 5, prefacing it with “ Moses said.” The quotation, then, they regard as spoken by Moses. They do not carry it up to any Higher Authority. They do not say, “God commanded through Moses, saying,” or something like that. It is only “Moses said.” Yet, if they admitted that Moses acted as God’s representative, and prescribed what God enjoined, which they could not but do if they received the Pentateuch, then, what “Moses said” would have divine authority, and they would allow that what had been done was as God required. Their question, which they wished Jesus to answer, was, “In the resurrection whose wife shall she be of the seven?” (ver. 28). And in replying to it, Jesus takes them back to the point which they denied, viz., the resurrection, as recorded in ver. 31, 32: “Have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?” I would direct attention to the expression, “spoken unto you by God,” which has been considered in Table B. II. 1. (1), p. 135. This introductory formula, “ Moses said,” shows that the quota- tion found in Deut. xxv. 5 was spoken, if not written, by him; and as the Pentateuch sets him forth as acting by divine direc- tion, it has divine authority in that view. (3) (3) Mark vii. 10. Mark vii. 10. 9. καὶ ἔλεγεν αὐτοῖς Καλῶς ἀθετεῖτε τὴν 9. And He said unto them, Full well ἐντολὴν τοῦ θεοῦ, ἵνα τὴν παράδοσιν ye *reject the commandment of ὑμῶν τηρήσητε. (10) Μωῦσῆς γὰρ God, that ye may keep your own εἶπεν [Τίμα τὸν πατέρα σου καὶ τὴν tradition. (10) For Moses said, μητέρα σου,] καί [Ὃ κακολογῶν πα- [Honour thy father and thy mother ;] τέρα ἢ μητέρα θανάτῳ Te\euvTaTw.] and, [Whoso curseth father or mother, (11) ὑμεῖς δὲ λέγετε Hav εἴπῃ ἄνθρω- let him die the death ;] (11) But ye πος, Κιτ.λ. say, If a man shall say, etc., etc. * Or, frustrate. To the Pharisees and scribes, who were finding fault (ver. 2) with the disciples of Jesus, because they did not walk according to the tradition of the elders, but ate bread with unwashen hands (ver. 5), He was saying, “ Full well ye reject the com- Table C. II. 2.] Mark vir. 10. 191 ~mandment of God, that ye may keep your own tradition.” He lets them see, if they have eyes for doing so, that they set their traditions above the commandments of God. Isaiah, in ch. xxix. 13, had foretold their practice in the words ‘HX DANY IA) nae Ὁ) MSA, “and their fear towards me is a taught precept of men” (see the former volume* on these quoted words), which Jesus explains by adding, “ For laying aside the commandment of God, ye hold the tradition of men” (ver. 8). And He illustrates what He means by that assertion. He quotes two passages from Exodus, one ¢h. xx. 12, the other ch, xxi. 17, prefacing them with “ Moses said,” from which they would know where to find them. But, as He had been putting their tradition in contrast with the commandment of God, it is evident that He is here quoting what God had enjoined. The context makes the matter be viewed in no other light; so that, though it is here said that “Moses said” them, yet they must be looked upon as what God commanded. Indeed, a reference to Exodus shows that such is the case, for ch. xx. begins with, “ And God spake all these words, saying,” and down at ver. 12 is the first quoted passage; and again at ver. 22 we read, “ And the Lord said unto Moses, Thus shalt thou say unto the children of Israel,” and continuing on, ch. xxi. 1 says, “Now these are the judgments which thou shalt set before them;” and the other quoted here is found there at ver.17. It is plain, then, that while it is true that “Moses said” them, he was only uttermg what God had told him to speak. And so, in contrast to the commandments of God, Jesus could set their tradition. (ver. 11) “ But ye say, If a man shall say,” and so on, which He follows up by repeating His former assertion in regard to their conduct, (ver. 13) “making the word of God of none effect through your tradition.” He had called what “Moses said,” τὴν ἐντολὴν τοῦ θεοῦ (ver. 9); here He calls it τὸν λόγον τοῦ θεοῦ (ver. 13). Now, how could Moses speak “the commandment,” or “the word of God,’ unless He had revealed it to him? Jesus here affirms, then, Moses’ inspiration. And when He quotes what Moses said, not as handed down by tradition, for He is here setting Himself * “The Old Testament in the New,” pp. 196, 197. 192 MARK σαι. 26: 36. [Table Ο IT. 2. against their traditions, but as contained in a written record, does He not thereby vouch for the authenticity of the docu- ment? For, otherwise, might not one have replied that the quotations He made were from a record of no authority ? that it could not be known to be a record of transactions from those early times, and so was itself a thing of tradition ? But no hint of this sort is given. And the only conclusion is that the document containing the quoted passages was, according to Jesus’ testimony, authentic. (4) Mark xii. 26. Mark xii. 26. 26. περὶ δὲ τῶν νεκρῶν, ὅτι éyelpovra, 206. And as touching the dead, that οὐκ ἀνέγνωτε ἐν TH βίβλῳ Mwiicéws they rise; have ye not read in the ἐπὶ Tov βάτου πῶς εἶπεν αὐτῷ ὁ θεὸς book of Moses, how in the bush λέγων [᾿Εγὼ ὁ θεὸς ᾿Αβραάμ, κ.τ.λ.] God spake unto him, saying, [1 am the God of Abraham, ete. | This passage has been already fully considered in Table B. IT. 2. (15), pp. 157-9, where see the various readings, as well as the remarks. It may be only added here that Mark writes: πῶς εἶπεν αὐτῷ ὁ θεὸς λέγων, “how God spake to him (i.e., Moses), saying,’ whereas Matthew gives it τὸ ῥηθὲν ὑμῖν ὑπὸ τοῦ θεοῦ λέγοντος, “what was spoken to you by God, saying.” But there is no disagreement. It was to Moses that God spake when He said the quoted words; but what He spake was not meant for Moses only, but for all the children of Israel to the latest posterity. So Moses was to report; and hence it is perfectly true that the quoted words were spoken by God to the Sadducees, whom Jesus was addressing, inasmuch as they were children of Israel. (5) (4) Mark xii. 36. Mark xii. 36. 35. καὶ ἀποκριθεὶς ὁ ᾿Τησοῦς ἔλεγεν διδά- 35. And Jesus answered and_ said, σκων ἐν τῷ ἱερῷ Ids λέγουσιν οἱ ypap- while He taught in the temple, How ματεῖς ὃτι ὁ Χριστὸς υἱὸς ἐστιν Δαυείδ; say the scribes that Christ is the son (36) αὐτὸς Δαυεὶδ εἶπεν ἐν τῷ πνεύματι of David? (36) For Dayid himself τῷ ἁγίῳ [Λέγει ὁ κύριος τῷ κυριῳ μου, said by the Holy Ghost, [The Lord Kitano said to my Lord, etc.] 36. avros c, BLA 13. 28. 59. 69, 2.P° a k cop... στ δα yap Ln [yap] c. AEFG HKMSUVXI al pl it™ vg go syrut al Hil; item D arm και ovros (ἃ ipse) | εἰπεν (et, q goal) ... X 282 bser dscr al 4114. itPle’ vg Neyer | εν ... B om | τω πν. τω ay. ο. BDLUA 2.P¢ al ut vdtr mu ... AEFGHKMSYVXT al pl mv. ay (Gb Sz). Table C. II. 2.] JOHN I. 23; xr. 38. 193 The corresponding passage in Matthew’s Gospel, viz. ch. ‘xxii. 43, has been already considered in Table B. II. 2. (13), page 152, which renders unnecessary any remarks here. (6) ©) John i. 23. John i, 23. 22. ... τί λέγεις περὶ σεαυτοῦ; (28) ἔφη 22... . What sayest thou of thyself ? [Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Εὐ- (23) He said, [I am the voice of one θύνατε τὴν ὁδὸν κυρίου,] καθὼς εἶπεν crying in the wilderness, Make Ἡσαΐας ὁ προφήτης. straight the way of the Lord,] as said the prophet Esaias. To the question put to John by the priests and Levites sent from Jerusalem to ask him “Who art thou?” (ver. 19), viz., “What sayest thou of thyself?” he answered in the words of Isaiah the prophet, as found at ch. x1. 3, “[I am] the voice,” ete. In this reply he would clearly have it understood that these prophetic words of Isaiah were fulfilled in himself. His language can mean nothing else, ᾿γὼ φωνὴ βοῶντος, K.T.d. He asserts himself to be the forerunner of the Messiah—him who is sent to prepare the way of the Lord. And what is to be noticed here is καθὼς εἶπεν ‘Hoaias ὁ προφήτης. The words in which he describes himself, he says, were spoken by Isaiah, whom he designates as the prophet—a name to which he was well entitled, seeing he made known, so many hundred years before, the appearance of Messiah’s forerunner. But that he could do only by God’s making it known to him, This, then, proves Isaiah’s inspiration ; and Isaiah’s words being found in the book of his prophecy, implies its authenti- city, and that it is no pseudo-Isaiah’s words that are therein recorded. (7) John xii. 38. John xii. 38. 37. τοσαῦτα δὲ αὐτοῦ σημεῖα πεποιηκότος 37. But though he had done so many ἔμπροσθεν αὐτῶν οὐκ ἐπίστευον εἰς av- miracles before them, yet they be- τόν, (38) ἵνα ὁ λόγος ‘Hoatou τοῦ προ- lieved not on him: (98) That the φήτου πληρωθῇ, ὃν εἶπεν, [Κύριε, τίς saying of Esaias the prophet might ἐπίστευσεν TH ἀκοῇ ἡμῶν ; K.T.r.] be fulfilled, which he spake, [Lord, 37. δὲ Θ᾽ go al om| avrov... A al who hath believed, etc.] post on. pon; al® om | emiorevor ... G 13. 69. 124. 346. 8130 fere a e f go al Euste™ bis Did Aug ἐπιστευσαν. This passage has been already partly considered in Table B. III. 2. (1), page 169. The quotation here, κύριε, τίς ἐπίστευσεν, 13 194 JOHN XII. 39. [Table C. II. 2. «.7.X., is found in Isa. liii.1; and John calls it ὁ λόγος ‘Hoaiov τοῦ προφήτου ὃν εἶπεν, “the saying of Isaiah the prophet, which he spake,” thus letting us know who was its author, and what was his title, and where it would be found. It is clear, then, that Isaiah was a real person, and that there was no pseudo-Isaiah; that the title he bore marked him out as a revealer of God’s will, and thus a foreteller of future events when God made them known to him; and that what he had spoken had been preserved, and was known as οἱ λόγοι ᾿Ησαΐου, “the sayings of Isaiah.” (Comp. Acts xv. 15.) (8) (6) John xii. 39. John xii. 39. 39. διὰ τοῦτο οὐκ ἠδύναντο πιστεύειν ὅτι 99. Therefore they could not believe, πάλιν εἶπεν ᾿Ησαΐας (40) [Teripdwxev because that Esaias said again, (40) αὐτῶν τοὺς ὀφθαλμούς, κ.τ.λ.] [He hath blinded their eyes, etc.] 39. ort... Ὁ και yap, cop™ και. Jesus had done many miracles, and yet the people did not believe on Him (ver. 37). This their unbelief, John says, had been foretold by Isaiah in ch. liii. 1, which he quotes. But the thing did not take place because he had foretold it; rather he had foretold it becuwse it was to take place, and had been fore- seen as such; and so, the future event having been foreseen, could be foretold. Thus the occurrence of the event occasioned the foreseeing, to one whose vision ranged into the future (as we should say from a human point of view), and his foreseeing gave the power of foretelling. Properly speaking, God saw the event, and told it to the prophet. Now, here John quotes from Isaiah (ch. vi. 10), “He hath blinded their eyes,” etc., and prefaces it with πάλιν εἶπεν ᾿Ησαΐας, “again said Isaiah,” wherein he tells us who said it, and that it is another (πάλι). But he says “they were not able to believe for this reason, because Isaiah said again;” as if what Isaiah had said pre- vented them. Yet from the above explanation it is evident that that is not the meaning; for Isaiah’s foretelling it could not have caused it. ‘They were not able to believe.” Why ? “He hath blinded their eyes,” etc. That is why. οὐκ ἠδύ- vavTo πιστεύειν διὰ τοῦτο ὅτι τετύφλωκεν αὐτῶν τοὺς ὀφθαλ- μούς, κιτιλ., and all that Isaiah had to do was to speak it. εἶπεν “Hoaias. See Isaiah vi. 9, “ And He said, Go and Table Ο II. 21 JOHN. XII. 99. 195 tell this people. . . . (10) Make the heart of this people fat,” etc. (For the variations from the original in this quotation see the former volume.*) In Matthew’s Gospel (ch. xii. 13—15) we have our Lord’s view of this same quotation. (13) “There- fore speak I unto them in parables; because they seeing see not; and hearing they hear not, neither do they understand. (14) And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive. (15) For this peo- ple’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed,” etc. Here the producing of the effect is ascribed to themselves—* They have closed their eyes ;” whereas in John it is ascribed to God, “ He hath blinded their eyes.” Paul, in his quotation of the same passage, as found in Acts xxviii. 25—27, gives it as found in Matthew, ἦ.6., as our Lord quoted it, and he applies it on the occasion of his preaching to the Jews at Rome, when some believed, and others did not (ver. 24); whereupon he told them that the sal- vation of God would be sent to the Gentiles, who would hear it (ver. 28). This recalls what he had written to the church at Rome in ch. xi. 25, “that blindness in part is happened to Israel,’—a, judicial blindness which they had brought on them- selves; for Paul had said, at ver. 7, “What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it, and the rest were blinded [or hardened], (8) ac- cording as it is written, God hath given them the spirit of slumber [or remorse], eyes that they should not see, and ears that they should not hear;” where Paul quotes Isa, xxix. 10, and vi. 9. “God hath given them,” says Paul, after Isaiah’s, “The Lord hath poured out on you,” which is just the form that John puts it in, “ He hath blinded their eyes,” etc. Some- times, then, it is said that God does it, and again that the people themselves do it, and both are true, and to be explained on the same principle as those passages in Exodus where it is said sometimes that God hardened Pharaoh’s heart, and some- times that he himself hardened his heart. * “The Old Testament in the New,” pp. 233-4, 89. 13 a 196 Acts It. 22. (9) (ἡ Acts i. 22, 21... . God hath spoken by the mouth [Table C. IL. 2. Acts iii. 22. 21. ... ἐλάλησεν ὁ θεὸς διὰ στόματος τῶν ἁγίων am αἰῶνος αὐτοῦ προφητῶν. (22) Mwiions μὲν εἶπεν ὅτι [προφήτην ὑμῖν ἀναστήσει κύριος ὁ θεὸς ὑμῶν ἐκ τῶν ἀδελφῶν ὑμῶν ὡς ἐμέ, κ.τ.λ.] 21. των (Gb Sz) c. ABCD h loti 417 vg cop sah syr arm aeth ar® Or Chr! Tert of all his holy prophets since the world began. (22) For Moses truly said unto the fathers, [A prophet shall the Lord your God raise up unto you of your brethren, like unto me, etc. | .. E al pl syr? arP Chr! Chron Thph παντων των, item oT παντων Cc. paucis ut vdtr min Cosm Oec; 13. αὑὐτων των, al? plane om | am αἰων. αὐτου mp. c. AB*C lot al aliq Chron etc, item praem των B**E al, item aur. (4. add των) απ αιων. mp. 4. Or vg ... 1) (αυτου των mp.) 19. arm Cosm Tert om (Gb°°) am awy. ... oT avT. pod. amr awwy. c. min pm syr* al, 22. εἰπεν (605) c. ABC lot al® vg cop Syr ... oT praem προς Tous warepas (al add ὑμων s. ἡμων) c. pauc ut vdtr min ... eadem (addito ἡμῶν D al sah aeth, υμων E al) postpon DE al mu sah aeth®™ arm arr. This quotation Peter takes from Deut. xviii. 15, 16, 18, 19, prefacing it with Μωῦσῆς μὲν εἶπεν, “ Moses, on the one hand, said.” The μέν has its counterpart in the δέ of ver. 24 Tischendorf’s text leaves out πρὸς τοὺς πατέρας, “unto the fathers,’ apparently on good authority. But we have Mavaijs εἶπεν, “ Moses said,” and προφήτην ὡς ἐμέ, “a pro- phet like me,” or as me, ὖ.6., as (He raised up) me. Moses, then, was a prophet. He called himself one. And the Lord . God had raised him up, or appointed him. (Comp. Heb. ii. 2, and see Exod. 11. 10, et al.) But the keynote is struck in the words of the previous verse, “God spake through the mouth of His holy prophets from of old.” And thus it is seen that when “the holy prophets” spake, it was God who was speak- ing through them ; so that when Moses spake those words that Peter here quotes, it was God who had told him what he was to utter. The prophecy was from God, though spoken by man. Nor could it have been otherwise. No language could be plainer, then, than Petev’s to affirm Moses’ inspiration; and his quoting Deuteronomy proves that he regarded the book as giving a true account, or, the account given in the book asa true relation. If Moses did not write it, thenit must have Table C. II. 2.] Acts Iv. 25: 197 been written by one who could furnish an accurate narrative, and the farther from Moses’ days, the more difficult this would become, unless the penman were moved and guided by the Holy Ghost, like Moses. (10) (8) Acts iv. 25. Acts iv. 25. 24. ... ἦραν φωνὴν πρὸς τὸν θεὸν cat 24. . . . They lifted up their voice to εἶπαν, Δέσποτα, ... (25) ὁ διὰ ordua- ΟΠ τ wana ἘΒΙῚ ΤΠ Οτ ( δὴ) τος Δαυεὶδ παιδός σου εἰπών [Ἵνα τί Who by the mouth of thy servant ἐφρύαξαν ἔθνη, K.T.Dr.] Dayid hast said, [Why did the 24. φωνὴν (134. τὴν gw.) ... E cop sah heathen rage, etc. ] syrt™ aeth"™ al τὴν φων. αὐτων | εἰ- παν c. ABD 40. al ... στ -πον c. E al pler. 25. o δια στομ. dav. mad. (rad. ut et. Gh 8z c. ABDE al pl Ath Did; or Tov mato. c. min pm) σοὺ er. c. 40. aliisque longe pl arP sl Ath; accedunt addito ante dca in spir. sancto (cop) vel per sp. 8. (syr) cop syr sl’, item Did; similiter et. D os δια wv. ay. δια Tov στομ. λαλησας dav. παιδος σου. Item ad dav. addito του rarpos ἡμῶν vg sah aeth"™ syr? ar®. Denique AB E al7 Ath o τοῦ πατρ. μων δια πνευμ. αγιου στόματος δαυ. παιδος σου εἰπὼν (Ln). The company to which Peter and John went, after being let go by the high priest, rulers, elders, scribes, and others (ver. 5, 6), who had been offended by Peter’s preaching, on the oc- casion of his healing the cripple at the Beautiful gate of the temple, with its results, but who had only ventured to threaten them, and forbid them to preach in the name of Jesus (ver. 1, 2, 17, 18, 21); this their own company, when they heard what had occurred, “ lifted up their voice to God” in prayer (ver. 23, 24). And the special part of what they said, as bearing on our inquiry, is in the words: ὁ dua στόματος Aaveld παιδός σου εἰπών, “who saidst through the mouth of Thy servant David,” with the quotation following. It is to God they are speaking (ver. 24). The introductory formula, then, intimates that it was God who uttered the quoted passage, and that He did so “through the mouth of David,’ who is here styled “His servant.” Now, the quotation is taken from Ps. ii. 1, 2; and thus we have David as the writer of it: more than that, we have him as inspired to do so, for “ God spake it through his mouth.” The various readings bear on 198 AcTS VII. 3. [Table C. II. 2. this point; for instance, the Coptic, Syriac, Vulgate, and Slavonic versions insert “in” or “by the Holy Ghost” before “through the mouth of David ;” wherein they seem to follow codex D, which reads os δια rv. ay. dua Tov atop. λαλησας Sav. παιδ. cov, putting λαλησας for εὐπὼων and changing the order also. And codices ABE al’ besides inserting πνευμ. ἁγίου be- tween δια and στομ., prefix του πατρ. ἡμῶν to δια, as qualifying Aaved, making it be “our father David Thy servant,” an addition which is found in the Vulgate, Sahidic, Ethiopic, Syriac, and Arabic versions, as noted above, though variously placed in them. We find the same statement made of another part of this psalm, viz., ver. 7, that is made here of ver. 1, 2, in Heb. v. 5, which will fall to be afterwards commented on. (11) (9) Acts vii. 3. Acts vii. 3. 2. ... ὁ θεὸς τῆς δόξης ὥφθη τῷ marpt 2. ... The God of glory appeared unto ἡμῶν ᾿Αβραὰμ ... (3) καὶ εἶπεν πρὸς our father Abraham, ... (3) And αὐτόν [Ἔξελθε ἐκ τῆς γῆς σου, κ.τ.λ.] said unto him, [Get thee out of thy country, etc. | Stephen, in this address before the high priest in council as- sembled with the elders and scribes (ch. vi. 12, vii. 1), goes back to the beginning of their history, and quotes what “the God of glory . . . had said unto Abraham,” as found in Gen. ΧΙ. 1. Now, from this we have not only Stephen’s opinion or belief on the point, but that also of those whom he was ad- dressing. And thus we have the council as well as Stephen asserting the truth of the historic narrative. “God spake to Abraham,” and what He said has been put on record. There we have the word of God. And either Abraham wrote it or some one to whom it was made known. And if the latter is the right supposition, he could only write truly by penning it as revealed to him by God or as correctly handed down to him. But he wrote “God said;” and if that is not true, where are we to end? Any argument against this will bear also against similar expressions elsewhere, and so, the opening of the Epistle to the Hebrews would state anything but the truth. Yet it announces what is true, and what has been the Table C. II. 2.] AcTS Vil. 26, 27; 33. 199 faith of God’s people in past ages, and will be their faith in all time to come. (12) (10) Acts vil. 26 and 27. Acts vii. 26 and 27. 26. τῇ τε ἐπιούσῃ ἡμέρᾳ ὥφθη αὐτοῖς 26. And the next day he showed him- μαχομένοις, καὶ συνήλασεν αὐτοὺς εἰς self unto them as they strove, and εἰρήνην εἰπών “Avdpes, ἀδελφοί ἐστε" would have set them at one again, ἵνα τί ἀδικεῖτε ἀλλήλους ; (27) ὁ δὲ saying, Sirs, ye are brethren: why ἀδικῶν τὸν πλησίον ἀπώσατο αὐτὸν do ye wrong one to another? (27) εἰπών [Tis ce κατέστησεν ἄρχοντα, But he that did his neighbour K.T.A. | wrong, thrust him away, saying, 27. εἰπων ... D eras. [Who made thee a judge, etc. ] What Stephen here represents Moses as saying, "ἄνδρες, ἀδελφοί ἐστε" ἵνα τί ἀδικεῖτε ἀλλήλους ; is not read in Exod. it, where the incident is recorded. There Moses’ words are given as ΝΕ ral προ, “wherefore smitest thou thy fellow ?” spoken to him that did the wrong, yen “ΘΝ, which Stephen is quite aware of, for he adds ὁ δὲ ἀδικῶν τὸν πλησίον ἀπώσατο αὐτόν, “but he that did his neighbour wrong.” What he represents Moses as saying, might have been spoken to both before he spake to the one what is recorded in Exodus. See the former volume* concerning this matter. The wrong-doer is set down in Exod. ii. 14 as replying to Moses’ question in the words which Stephen here puts into his mouth, “Who made thee a ruler?” ete., and they can be regarded as constituting a quotation made by Stephen. (13) (11) Acts vii. 33. Acts vil. 33. 31. ὁ δὲ Μωῦσῆς ἰδὼν ἐθαύμαζεν τὸ 6paua 581. When Moses saw zt, he wondered ... (99) εἶπεν δὲ αὐτῷ ὁ κύριος [Λῦσον at the sight. .. . (33) Then said τὸ ὑπόδημα τῶν ποδῶν σου" K.T.d.] the Lord to him, [Put off thy shoes 83. eum. δὲ (413 om) a. o (A al? om) κυρ. from thy feet, ete. ] (E o @eos, arPom) ... D καὶ eyevero φωνὴ προς αυτον. Stephen in his address comes to Moses (in ver. 20), and tells us of the appearance to hith of the angel of the Lord in the un- consumed burning bush (ver. 30), on which occasion “the Lord said unto him” what Stephen here quotes from Exod. iii. 5, 7, 8, 10. The full account is given in that third chapter of Exodus, with which Stephen’s words agree. * “The Old Testament in the New,” pp. 245, 246. 200 ACTS VII. 35; 37; 40. [Table C. II. 2. (14) (12) Acts vii. 35. Acts vil. 35. 35. τοῦτον τὸν Μωῦσῆν, dv ἠρνήσαντο ε- 35. This Moses whom they refused, πόντες [Tis σε κατέστησεν ἄρχοντα Kal saying, [Who made thee a ruler and δικαστήν 5] a judge 1] Stephen here quotes from Exod. ii. 14, part of what the Hebrew replied to Moses’ question, “ Wherefore smitest thou thy fellow?” on the occasion of his finding two Hebrews striving together (see Exod. 11. 13), the account of which he had rehearsed to his audience as recorded in verses 26—28, which we have already considered above. He had there re- ferred the words to the Hebrew that had done his neighbour wrong, just as it is presented in Exodus; but here he gives them a wider source, “ Moses whom they refused, saying.” (15) (13) Acts vil. 37. Acts vii. 37. 37. οὗτός ἐστιν ὁ Μωῦσῆς ὁ εἴπας τοῖς 37. This is that Moses, which said unto υἱοῖς Ἰσραήλ [Προφήτην ὑμῖν ἀναστή- the children of Israel, [A prophet σει ὁ θεὸς ἐκ τῶν ἀδελῴφῷν ὑμῶν ws shall the Lord your God raise up ἐμέ.] unto you of your brethren, like unto 37. eras c. ABCD lot ... or eurwy c. E me ; him shall ye hear. ] H al fere omn Chr al | o7 in fine add αὐτου ακουσεσθε ο. CDE al pm cop syrut al. The charge against Stephen is given in Acts vi. 13, 14, “ ... We have heard him say that this Jesus of Nazareth shall destroy this place, and shall change the customs which Moses delivered us ;” and it is no doubt to reply to it, that he occupies so much of his address with Moses. He asserts Moses’ divine commission, as recorded in ver. 35: “The same did God send to be a ruler and a deliverer;” and here he ad- duces him as a prophet, foretellmg the coming of another prophet. The quotation is made from Deut. xviii. 15, and has been already considered in this table at No. (9), where Peter is recorded as having quoted it in his address on that occasion. (16) (14) Acts vii. 40. Acts vii. 40. 39. ... of πατέρες ἡμῶν ... (40) εἰπόντες 39... . Ourfathers. . . (40) Saying τῷ Aapwy [ΠΠοίησον ἡμῖν θεοὺς οἱ προ- unto Aaron, [Make us gods to go be- πορεύσονται ἡμῶν" K.T.r.] fore us, etc. | Table C. IT. 91 HEB. Xi. 21. 201 Stephen here quotes from Exod. xxxii.1 or 23, what the children of Israel—our fathers, as he calls them—said to Aaron on the occasion of Moses’ tarrying on the Mount, whither he had gone to commune with God. He quotes the historical narrative, evidently believing it to be true; and from the oc- easion on which he does so, it is equally evident that his hearers thought so too. In short, this réswmé of early Hebrew history, drawn from their early writings, would seem from the circumstances to have been allowed to be correct. His hearers did not interrupt him then. It was only when he came to apply the conclusion to them, to show that they were like their fathers (ver. 51—53), that they would hear him no longer (ver. 54, 57). Now, in connection with this address, and as bearing on these quotations with their prefaces, must be taken the statement in ver. 55, ὑπάρχων δὲ πλήρης πνεύματος ἁγίου, “but he, being full of the Holy Ghost.” I do not under- stand this as spoken of his then after state, but of his state while delivering the address as well. He was speaking as one filled with the Holy Ghost, as one inspired by the Holy Ghost with what he was then to say—and thus enjoyed the fulfilment of our Lord’s promise, as recorded in Luke xii. 11, 12, or Matt. x. 19, 20, or Mark xiii. 11. This presents us with a higher view than that ‘of regarding the address as simply Stephen’s. And thus we have the Holy Ghost through him confirming the account of the early Hebrew history as given in their sacred books; for we find Stephen quoting from these writings, from Gen. xii. 3; Exod. ii. 14, i. 5, 7, 8, 10, xxxii. 1; and Deut. xviii. 15; so that it was true that “the God of glory spake to Abraham,” and that “the Lord spake to Moses ;” and in the record we have what God the Lord said. (17) (15) Heb. xii. 21. ΤΠ. xii.) 21, 21. καί, οὕτως φοβερὸν ἣν τὸ φανταζόμε- 21. And so terrible was the sight, that νον, Mwiiojs εἶπεν ["Ex@oBis εἰμι καὶ Moses said, [I exceedingly fear and ἔντρομος.) quake. | The passage here quoted is Deut. ix. 19, which was uttered by Moses in rehearsing the occurrences in connection with the giving of the law from Mount Sinai, and the delivering of the 202 GENERAL SUMMARY. [Table Ο IT. 2. two tables to himself, when during his absence the people ὦ sinned so grievously, and the wrath of the Lord waxed hot against them (Exod. xxxu. 10, 11). GENERAL SUMMARY. This examination in detail shows that this formula, where- in εἰπεῖν is used with a special direction, is found in five writings of the New Testament, viz., Matthew, Mark, John, Acts, and Hebrews; and the following table gives also the number of instances in each respectively :— New Test. writing. No. of instances, New Test. writing. No. of instances, Matthew’s Gospel . 2 2 Acts of Apostles . Mark’s zs ᾿ ‘ 3 Paul’s Ep. to Hebrews . iL John’s 55 : 3 ae Wy Thus making seventeen instances inall. But two of them have already occurred, viz., Mark xii. 26, and John xii. 38, whereby the number belonging to this table alone is fifteen, as denoted in the numbering. _In the historical books, the speaker or person by whom the quotation is made, or, at all events, is represented as being made, must be attended to; and the following result is thereby arrived at :— New Test. writing. No. of By whom made. quotations. Matthew's Gospel. 2 1 by Jesus, 1 by Sadducees Mark’s ss : 3 3 by Jesus John’s " : 3 1 by John Baptist, 2 by John Acts of Apostles 8 1 by Peter, 1 by believers, 6 by Stephen Paul, of course, gives the one in his Epistle to the Hebrews. Of the Old Testament writings, five are quoted from under this formula, viz., Genesis, Exodus, Deuteronomy, Psalms, and Isaiah; and the subjoined table exhibits also the number of times that each is quoted :— Old Test. writing. No. of instances. Old Test. writing. No. of instances, Genesis . ; 5 3 2 Psalms i 3 : Exodus . : ‘ - 5 Isaiah . 5 : ᾿ 3 Deuteronomy Ω - 9 — 15 It thus appears that there are only fifteen places quoted, Table C. II. 2.] GENERAL SUMMARY. 203 though there are seventeen quotations in the New Testament ; but it is to be remembered that Exod. 11. 141s quoted twice, as is also Deut. xviii. 15; whereby the apparent discrepancy is done away with. As it has been shown above that in the historical books the quotations are not always made by the writer—rather, more frequently by those whose words he is recording—so should regard be had, in considering the quoted books of the Old, to those who quote. The following table is drawn up with this reference :— Old Test. writing. No. of By whom adduced. ; instances, Genesis 2 1 by Jesus, 1 by Stephen Exodus 5 2 by Jesus, 3 by Stephen Deuteronomy . 3 1 by Stephen, 1 by Sadd., 1 by Peter, 1 by Paul Psalms 2 1 by Jesus, 1 by believers Isaiah 3 1 by John Baptist, 2 by John Apostle. From this it is seen that fowr of them were made by our Lord, jive by Stephen, two by John the Apostle, and the other apostles, Peter and Paul, had one each, as had also John the Baptist, the believers, and the Sadducees. Stephen quotes the same passage, viz., Exod. 11. 14, twice; and Deut. xviii. 15 15 quoted by both Peter and Stephen, whereby the apparent num- ber sixteen is reduced to fifteen. But there is something more important than that to be drawn from this table. Genesis is quoted twice—once by our Lord, who introduces the quotation with “God said.” His words are ὁ ποιήσας am’ ἀρχῆς... εἶπεν, “He who made them at the beginning (a periphrasis for the Creator or God). . . said” (Matt. xix. 4, 5). But by turning to Gen. 11. 24, whence the quotation is drawn, it does not appear there that they were spoken by God. Our Lord, however, affirms it, and that is enough. Lither, then, they were uttered directly by God to Adam, though not introduced by such a form, or God spake them when He was revealing His will on that point, that it might be known and recorded. Anyhow, it is God’s word that we have therein, and not man’s—from our Saviour’s word thereon. When Genesis is again quoted, viz., by Stephen, he uses the expression “the God of glory spake,” ὁ θεὸς τῆς δόξης... εἶπεν (Acts vii. 2, 3), following it by what He said to Abraham as found in Gen, xii.1. In this Stephen does as 204 GENERAL SUMMARY. [Table C. IT. 2. the original directs. It is recorded as the word of the Lord, and he could not but give it as such. Of the five times that Exodus is quoted (or rather sia times, for the same place is quoted twice by Stephen), two are by Jesus, who says expressly that “God spake to Moses” in one of them, viz, Mark xii. 26... εἶπεν αὐτῷ ὁ θεός : and in the other His words are (Mark vii. 10) Μωῦσῆς εἶπεν, “Moses said;” but the quotations are God’s commandments, as is implied by the context, if it were not known otherwise; so that Moses appears only as he through whom God gave them—as the mediator between God and the children of Israel,—and it was really “God who spake.” It was not that Jesus did not know this, but He was then speaking to those who prided themselves in their observance of the Mosaic law, and He would let them see that by attending to their human traditions, they set the law aside, the law that Moses spake, and which contained the commandment of God. And one of the three quotations by Stephen is prefaced with (Acts vii. 33) εἶπεν δὲ αὐτῷ ὁ κύριος, “and the Lord said to him,” viz. to Moses. But, as before, he just represents the history as it is given in the original at Exod. iii. 5. When Jesus quotes Ps. ex. 1, He prefaces it with αὐτὸς Δαυεὶδ εἶπεν ἐν τῷ πνεύματι τῷ ἁγίῳ, “ David himself said by the Holy Ghost” (Mark xii. 36). What language can be used to more clearly state that David was not only moved, but taught, by the Holy Ghost—that it was the words of the Spirit that David uttered? And when the company of believers, in their prayer to God (Acts iv. 24), quote from Ps. 11. 1, they use similar language: (ver. 25) ὁ διὰ στόματος Aaveld παιδός σου εἰπών, “who spakest through the mouth of David Thy servant.” If it was not God’s word that was thus spoken, language will fail to convey any meaning; for the affirmation is express, and is contained in an address to God—* who saidst.” If God had not spoken the words they quote, they would be addressing Him with a lie; yea, their first words would be a falsehood; and would God have given such an answer as is recorded in ver. 31, “ And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost”? Rather, then, is it to be Table C. IT. 2.] GENERAL SUMMARY. 205 believed that they spake the truth, and that God had “ spoken through the mouth of David.” In this second Psalm, therefore, we have God’s word, and David was only the mouthpiece. What language can more plainly assert the psalmist’s inspira- tion ? And thus also we have proof of the psalm’s authenticity. When John the Baptist and John the Evangelist quote from Isaiah, it is as from “the prophet ;” from one who told, hundreds of years before, of future events, which he could have known about only through revelation from God. The Baptist applies as uttered in reference to himself Isaiah’s words in ch. xl. 3; the same thing that afterwards the Evangelists Matthew (ch. iii. 3), Mark (ch. 1. 3), and Luke (ch. 111. 4) did, for they apply them to him. And John quotes from Isaiah as having written of Messiah’s times, and of incidents that would then occur. His words are very explicit. After giving the quotation, he adds, (ver. 41) “These things said Esaias, when he saw His glory, and spake of Him.” Lastly, when Peter quotes from Deuteronomy, it is what Moses as a prophet had said. In the quotation Moses can be understood as speaking of himself by such a name, the words being: “A prophet shall the Lord your God raise up unto you of your brethren, like unto me” (Acts 111. 22), which are found in Deut. xviii. 15; but there, at ver. 18, the Lord Himself is presented as speaking them. It would seem that God had told it to Moses on the occasion of the giving of the Law (see ver. 15—18); and at this time Moses rehearses it to them; so that really it was the Lord’s promise that is quoted, though put in this form by Peter (as also by Stephen in Acts vii. 37) to show the source, or where to find it. TABLE (ὁ, ΜΠ Embraces all those quotations which are introduced by a formula containing the perfect active or passive of the verb, which is used in these parts instead of εἰπεῖν, which wants them, ὖ.6., εἴρηκε of the perfect active, and εἴρηται or εἰρημένον of the perfect passive. It is divided into two parts, Table C. III. 1 and Table Ὁ. III. 2, according as the introductory formula has a general or.a special bearing. TABLE OC, ΠΕ ale Where the formula is general, ὁ.6., where no particular book or writer is named. (1) @) Luke iv. 12. Luke iv. 12. 12. καὶ ἀποκριθεὶς εἶπεν αὐτῷ ὁ Ἰησοῦς 12. And Jesus answering said unto ὅτι εἴρηται [Οὐκ ἐκπειράσεις κύριον τὸν him, It is said, [Thou shalt not tempt θεόν cov. | the Lord thy God. 12. οτι (a habet) ... D itPler vg al om | εἰρηται (ita g* vg) ... D itPler persP ye- Ὕραπται. This third temptation (according to Luke’s order), which Satan supported by a quotation from scripture—for he says, γέγραπται, “it is written,” and adds from Ps. xci. 11, 12, with a noticeable omission (about which see former volume *)— Jesus repels by quoting Deut. vi. 16, prefacing it with εἴρη- ται, “it has been said.” Of course, the command received all its weight from Him by whom it had been said. And from the connection it is evident by whom it was given. Satan had quoted : “ He (i.e. God) shall give His angels charge over Thee” (ver. 10), τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ, “God shall give a command to His angels concerning Thee,” which Jesus meets by the command He quotes, implying * “The Old Testament in the New,” p. 74. Table C. III. 1.] Acrs. xm. 34; Hes. 1. 18. 207 that God has given it to man concerning Himself. To εἴρη- rat, “it has been said,” there may be supplied, then, “by God,” as is evident from Deut. vi. 1, 2, 17, immediately before which are the quoted words. (2) (2) Acts xiii. 34. Acts xii. 34. 34. ὅτι δὲ ἀνέστησεν αὐτὸν ἐκ νεκρῶν 94. And as concerning that he raised μηκέτι μέλλοντα ὑποστρέφειν els δια- him up from the dead, now no more φθοράν, οὕτως εἴρηκεν ὅτι [δώσω ὑμῖν to return to corruption, he said on τὰ ὅσια Δαυεὶδ τὰ mora. | this wise, [I will give you the sure 34, ove... D 137. Hil. ore | aveor. avrov *mercies of David. | ... E 68. syr ar® Thph* add o eos. * Gr. ta osia, holy or just things. Paul here quotes from Isa. lv. 3, which he introduces with οὕτως εἴρηκεν, “thus hath He said.” And who the speaker is, is easily gathered from the context, as he had said just before, ἀνέστησεν αὐτὸν ἐκ νεκρῶν, “ He raised him from the dead ;” and Paul had left them in no doubt who had done so, for he had already said (in ver. 33), “ God hath fulfilled the same unto us their children, in that He hath raised up Jesus again.” If possible, it is even clearer in the Greek, ταύτην ὁ θεὸς ἐκπε- πλήρωκεν τοῖς τέκνοις αὐτῶν ἡμῖν ἀναστήσας ᾿Ιησοῦν. It is God, then, who spake the words quoted from Isaiah. But Isaiah could not declare nor record them, unless God had told them to him; and thus we come round to the doctrine of his inspiration—that he was moved and taught to utter the word of the Lord, the same that he sets himself forth as doing. Compare the preceding and following context, ch. liv. 10, ly, 8: (3) ὦ) Heb. i. 18. Heb. i. 13. 13. πρὸς τίνα δὲ τῶν ἀγγέλων elpnxév 13. But to which of the angels said he ποτε [Κάθου ἐκ δεξιῶν μου, κ.τ.λ.} αὖ any time, [Sit thou on my right hand, ete. | In this comparison or contrast between the Son of God and the angels (ver. 2, 4), after several points have been considered in which their inferiority in person and office to Him have been made evident, there comes here the question, “ΤῸ which of the angels has He ever said, Sit thou on my right hand,” etc. ? whereby it is implied that they have been spoken to the Son. The quotation is made from Ps. ex. 1, a psalm which 208 HEB. Iv. 3. [Table C. III. 1. our Lord tells us was composed by David, but it was David speaking by the Holy Ghost (see Mark xii. 36; Matt. xxi. 43, 44.) who was writing of the Christ, as Jesus informs us when He says, “How then doth David in spirit call Him Lord?” and quotes the words found here, only beginning them with, “The Lord said unto my Lord,” 1.6., Jehovah said unto the Christ, as is manifest from the connection. The words, then, were uttered by God the Father, as may be inferred also from Paul’s expression, and were spoken to the Son, the Christ, who was David’s Lord. And, as we have seen, it could only be by inspiration that David could write this psalm having such a theme. (4) (4) Heb. iv. 3. Heb. iv. 3. 3. εἰσερχόμεθα yap els τὴν κατάπαυσιν 3. For we which have believed do enter οἱ πιστεύσαντες, καθὼς εἴρηκεν [Qs into rest, as he said, [As I have sworn ὥμοσα ἐν τῇ ὀργῇ μου Hi εἰσελεύσονται in my wrath, if they shall enter into eis τὴν κατάπαυσίν pov. | my rest. | oo εἰσερχομεθα (AC -ρχωμεθα, Chr? εἰσ- ελευσομεθα, f vg Prim ingrediemur, item cop) yap (ACM al cop ov, syr ar® de). In the preceding chapter, at ver. 7—11, the writer of this epistle had quoted from Ps. xev. 7—11, introducing it with, “as the Holy Ghost saith,” and then at ver. 11 we have the same words as here. This quotation is made, then, from Ps. χου. 11. That quotation he follows up with an application and exhortation to those addressed, from ver. 12 and onwards, wherein he puts the question, (ver. 18) “And to whom sware He that they should not enter into His rest, but to them that believed not ?” the counterpart to which is given in the words, (ch. iv. 3) “ We which have believed do enter into the rest,” whereupon follows the quotation, prefaced by καθὼς εἴρηκεν, “according as He hath said,” 2.e God, or the Holy Ghost, as read in ch. 111. 7. The quotation seems to have been brought in here again, because it spoke of God’s rest, in order to gather something about it from elsewhere. In ch. 111. 7 we find the extract preceded by, “as the Holy Ghost saith,” and at ch. iv. 7 we have the first view of the quotation repeated ‘and preceded by ἐν Aaveid λέγων, “saying in David,’ where “David” may stand for the book of Psalms, or may show Table C. III. 1.] HEB. Iv. 4, 5. 209 that David wrote this psalm that is quoted. However, whoever wrote it must have been inspired, for he spake as “the Holy Ghost said.” (5) 6) Heb. iv. 4, 5. Heb. iv. 4, 5. 4. εἴρηκεν γάρ mov περὶ τῆς ἑβδόμης ov- 4. For he spake in a certain place. of τως [Kal κατέπαυσεν ὁ θεὸς ἐν TH the seventh day on this wise, [And ἡμέρᾳ τῇ ἑβδόμῃ, K.T.r.] (5) καὶ ἐν God did rest the seventh day, ete. ] τούτῳ πάλιν [Hi εἰσελεύσονται els τὴν (5) And in this place again, [If they κατάπαυσίν μου. shall enter into my rest. | The first quotation here is from Gen. 11. 2, and is prefaced by “For He hath spoken somewhere concerning the seventh day, thus.” As it was God’s rest that was to be determined, one can easily see why this passage was brought forward. “God rested on the seventh day from all His works.” That carries one back to the beginning, and so Paul had just written, “ Although the works were finished from the foundation of the world” (ver. 3). But whom does he represent as the speaker? He says, εἴρηκεν, “He hath spoken.” Who? Evidently the same as said in the preceding verse, “ As I have sworn in my wrath.’ ‘There has been no other subject of the sentence introduced. And this is confirmed by the preface to the next quotation in ver. 5, which is the last part of that in ver. 3, and has before it only καὶ ἐν τούτῳ πάλιν, “and in this again,” leaving εἴρηκεν to be supplied. Having thus ascertained what is meant by God’s rest from what He Himself has said, Paul continues with his exhortation in ver. 6 and onwards, “Seeing therefore it remaineth that some must enter therein, ... (ver. 11) Let us therefore labour to enter into that rest.” And he shows what results, for he says in ver. 10, “ For he that is entered into his rest, he also hath ceased from his own works, as God did from His,” whereby the thought is carried back to God’s resting on the seventh day from all His works —an averment which depends for its truth on God Himself, for Paul has written εἴρηκεν, “He hath said,” and how else could it have been known?” The record, then, that we have in those chapters of Genesis, is God’s word, although it is not there expressly said that Hespake it. If it is the truth, it could not, be known otherwise than by divine revelation. 14 210 ἘΠῚΒ. x, 15 ἘΠῚ ©. [Table C. IIT. 1. (6) (6) Heb. x. 15. Heb; x5: 15. μαρτυρεῖ δὲ ἡμῖν καὶ τὸ πνεῦμα τὸ 1. Whereof the Holy Ghost also is a ἅγιον" μετὰ γὰρ τὸ προειρηκέναι (16) witness to us : for after that he had [Αὕτη ἡ διαθήκη ἣν διαθήσομαι πρὸς said before, (16) [This 7s the covenant αὐτοὺς μετὰ Tas ἡμέρας ἐκείνας, λέγει that I will make with them after κύριος, K.T.D.] those days, saith the Lord, ete. ] 15. yap-... D* de | προειρηκ. c. KL al longe pl Thdrt Dam al... Gb’ Ln εἰρηκεναι c. ACDE al mu (it vg al fere omn pp'*t dixit) Chr Thph. This quotation is from Jer. xxxi. 33, 34, and had been already given, at greater length, in ch. viii. 8—12, of which the first part of ver. 10, and the last of ver. 12, appear here. This previous use of it will account for the verb mpoepnxévas, “had said before.” The quotation has in the heart of it “saith the Lord;” whereby is shown by whom it was uttered originally. And so Paul had prefaced it, when he said, “ The Holy Ghost also witnesses to us; for after having said before, This is my covenant,’ etc.; wherein he affirms the words to have been spoken by the Holy Ghost. He adduces the quota- tion to show that the Holy Ghost bears witness to what he had asserted in ver. 14, “... by one offering He hath perfected for ever them that are sanctitied;” for the quotation ends with, “And their sins and iniquities will I remember no more, from which Paul reasons thus, ver. 18: “ Now where remission of these 7s, there is no more offering for sin,” and so, “by one offering He hath perfected.” But what we have to notice here is, that the words quoted were uttered by the Holy Ghost, and as Jeremiah wrote them, we have the clearest proof possible for his inspiration. Any more observations may be found in Table B. I. 1. (18), p. 111. (7) @) Heb. xiii. 5. Heb. xiti. 5. 5. ἀφιλάργυρος ὁ τρόπος, ἀρκούμενοι τοῖς ὅ. Let your conversation be without παροῦσιν" αὐτὸς yap εἴρηκεν [Οὐ μή σε covetousness ; and be content with ἀνῶ οὐδ᾽ οὐ μή σε ἐγκαταλείπω.] such things as ye have; for he hath said, [I will never leave thee, nor forsake thee. ] Paul is drawing his epistle to a close with divers admonitions, and he here confirms one against covetousness by quoting Mable C; It. 1.] GENERAL SUMMARY. 211 Deut. xxxi. 6 or 8, or Josh. i. 5. See the former volume * on this point. He introduces the quotation with αὐτὸς γὰρ εἴρηκεν, “for He hath said;” and by referring to the original passage, it is evident that he quotes God’s words—for in Deut. ΧΧΧΙ. 6 we read: “The Lord thy God, He έ 18 that doth go with thee : He will not fail thee, nor forsake thee;” the same being repeated in ver. 8. These words were addressed by Moses to the children of Israel (see ver. 1), who were then God’s people ; and Paul appropriates what was properly spoken to them as such, to God’s people of his day, for whom it was equally suitable, as also for all such in after times. We have here God’s word of promise, uttered first through Moses, and now repeated by Paul; unless Paul has quoted Josh. i. 5, where the words were addressed by the Lord to Joshua (ver. 1), applying what was proper to him as the Lord’s servant, to every one of God’s people who serve Him. GENERAL SUMMARY. This examination shows that there are three of the New Testament writings which contain quotations introduced by the formula under consideration, viz. Luke, Acts, and Hebrews ; and the following table shows also the number of instances that oecur in each :-—— New Test. writing. No. of instances. New Test. writing. No. of instances. Luke’s Gospel : Ξ Paul’s Epistle to Hebrews Luke’s Acts of Apostles 1 The instance in Luke’s Gospel was made by Jesus, that in the Acts by Paul, who of course adduces those occurring in his Epistle to the Hebrews. Of the Old Testament writings five are quoted from with this introductory formula, viz., Genesis, Deuteronomy, Psalms, Isaiah,and Jeremiah, to which may be added Joshua, as a sixth, if Heb. xiii. 5 be regarded as taken from it. The following table gives the names of these writings, with the number of passages quoted from each :— * «The Old Testament in the New,” pp. 37, 38. 14a 919 GENERAL SUMMARY. [Table Ὁ. III. 1. Old Test. No. of times Old Test. No. of times Old Test. No. of times writing. quoted, writing. quoted, writing. quoted, Genesis . aul Joshua . : 1 Tsaiah) = me Deuteronomy. 2 1 Psalms . 5 Jeremiah Ba There are thus seven places of the Old Testament, correspond- ing with the number of quotations occurring in the New. Our Lord quotes one from Deuteronomy, viz.,vi.16; and Paul quotes all the rest. That from Genesis he sets forth as God’s word, introducing it by, “He spake,” where, as seen by the context, it can only mean “God spake,” though in Genesis it is not said that He did so. But this only shows that that is God’s word, what God revealed—what was written under divine inspiration. That from Deuteronomy or Joshua he equally represents as God’s word, for he prefaces it with “He hath said,” whereby it is clear that he means “the Lord hath said,’ inasmuch as the promise is such as could be given by none but God. The two from the Psalms are also God’s utterances, the introductory words of the one being, “ΤῸ which of the angels has He ever said?” and of the other, “ According as He hath said,” implying by the former that the Son of God was spoken to, and the language there found could proceed from the Father only, and by the latter asserting what God had declared by deed, as well as word, of the Israelites. The one from [saiah he clearly ascribes to God, inasmuch as the words follow what Paul said concern- ing God’s raising of Jesus from the dead. And the one from Jeremiah is given as what the Holy Ghost had said, in witness- ing of the fact that “by one offermg Jesus hath perfected for ever them that are sanctified.” Now, if the writers of the original passages did not need to be inspired of God, 1.6., did not need that God should teach them what they were to set forth as His word—as the revelation of His mind and will— then there is no such thing as inspiration. Papin C. 1ΠῚ Ὁ Embraces all those quotations whose introductory formula, containing the perfect active or passive of the verb used instead of εἰπεῖν, has a special reference, ὕ.6., refers to some particular book or writer. πὸ (1) @) Luke 11, 24, 22. καὶ ὅτε ἐπλήσθησαν αἱ ἡμέραι τοῦ καθαρισμοῦ αὐτῶν, κατὰ τὸν νόμον Mwiicéws, ἀνήγαγον αὐτὸν εἰς ἱἹερο- σόλυμα ... (24) καὶ τοῦ δοῦναι θυσίαν Luke ii. 24. 22. And when the days of her purifica- tion according to the law of Moses were accomplished, they brought him to Jerusalem. . . . (24) And to κατὰ τὸ εἰρημένον ἐν νόμῳ κυρίου, [ζεῦ- γος τρυγόνων ἢ δύο νοσσοὺς περιστερῶν. 22. αὐτων (et. στ Wtst Gb Sz) c. ABE GHKLMRSUVXYTAA al pler q go offer a sacrifice according to that which is said in the law of the Lord, [A pair of turtle doves, or two young pigeons. ] cop! syr"¥ al Ath Nyss Hier ... D al® αὐτου (6 item στὸ (1624. 1633 al) αὐτῆς 6. perpaucis minuse. (ut 76.) ar® ar’ cat al,item ejus itPler yg pers¥ Aug. 24. ev vouw κυρ. ...T fom | vouw ο. A ER"GHKMRSUVAAal pler Ath Nyss ... BDL 2.P@ 55° preem τω (Ln 49.) Here the introductory formula is, “ And for the sake of offer- ing sacrifice according to what has been said in the law of the Lord.” These last words give the name of the book whence is taken the quotation, ζεῦγος τρυγόνων ἢ δύο νοσσοὺς περι- στερῶν. These words are found in Ley. xii. 8, a chapter which contains the law in regard to those matters here spoken of. “The law of the Lord,” then, embraces Leviticus. But, as ver. 22 had mentioned that “the days of her purification were fulfilled, according to the law of Moses,” for which matter directions are laid down in that same chapter, it is manifest that “the law of the Lord” and “the law of Moses” are synony- mous terms, or terms applicable to the same writings—called by the former name as enjoined by the Lord, and by the latter as given through Moses. 214 Acts τὶ. 16; x1. 40. [Table C. III. 2. Acts ii. 16. Acts ii. 16. 16. ἀλλὰ τοῦτό ἐστιν τὸ εἰρημένον Sia 16. But this is that which was spoken τοῦ προφήτου (17) [*Eorae ἐν ταῖς by the prophet Joel: (17) [And it ἐσχάταις ἡμέραις, λέγει ὁ θεός, ἐκχεῶ, shall come to pass in the last days, K.T.A.] saith God, etc. ] 16. προφητου c. D Ir Rebapt Hil Aug .. or (Ln) add ww c. ABCEI al ut vdtr omn vg rell (sed sah syr? aeth"™ Gaud ante προφ.) Chr al. This long quotation from ver. 17—21, Peter takes from the prophet Joel (ch. ili. 1—5). He adduces it in explanation of the wonderful phenomenon which had presented itself. The multitude of Jews, devout men, out of every nation under heaven, were confounded, when they heard those who, at this first Pentecostal season after the Ascension of their Lord, had received the fulfilment. of His promise by their being filled with the Holy Ghost, speak every man in his own language, (ver. 6, 5, 1,1. 4, τ. 4), and they said, (ver. 8) “How hear we every man in our own tongue, wherein we were born?” ° They could not understand the meaning of this (ver. 12), while “others mocking said, These men are full of new wine” (ver. 13), to which accusation Peter replies when he says, (ver. 15) “These are not drunken, as ye suppose, seeing it is but the third hour of the day.” And then comes the explanation— the prophecy of Joel now receiving its fulfilment. Tischendorf in his text leaves out ᾿Ιωήλ after προφήτου, but considering the authorities in which it is found, I should prefer reading it in the text. This prophecy informs us of Him who told it to Joel, when it inserts Aéyeu ὁ θεός, “saith God;” nor could Joel otherwise have foretold the event, inasmuch as it was what God was going to do in the last days. Joel the prophet, then, must have been inspired to utter such a glorious announce- ment. And Peter’s quotation also vouches for the authenticity of the book. (3) ὦ) Acts xiii. 40. Acts xiii. 40. 40.. βλέπετε οὖν μὴ ἐπέλθῃ τὸ εἰρημένον 40. Beware therefore, lest that come ἐν τοῖς προφήταις (41) [Ἴδετε, οἱ κατα- upon you, which is spoken of in the φρονηταί, καὶ θαυμάσατε, κ.τ.λ.] prophets ; (41) [Behold, ye despisers, 40. εἐπελθη (al Chre™ -fai, 34. ελθη) ©. and wonder, etc. ] BD 415 am tol al... ar (49.) add ep unas ο. ACEGI al longe pl vv pler - Chr al, Table C. III. 2.] Rom. rv. 18. 215 This quotation from Habakkuk i. 5, Paul introduces by τὸ εἰρημένον ἐν τοῖς προφήταις, “what has been said in the pro- phets,” in which last words he makes known the source. He does not say, “in the prophet,” as if he were well known, like - Isaiah ; but “in the prophets,” whereby he designates the book from which the quotation is drawn. It was that division of the Old Testament writings which went by the name of “the prophets,” and which included Habakkuk, from whom he quotes. There is also a partial reference to Isaiah xxix. 14, unless it be that Habakkuk has drawn from Isaiah, and expanded his prophecy. Paul says: “ Beware lest what has been said in the prophets should come upon (you),” wherein he implies that the utterance is prophetic and will receive its fulfilment ; only they are to take care that they be not those who do so. Now, the prophetic utterance requires one who knows the end from the beginning, @.¢., requires that God make it known, and the one here (God) speaks; for it reads: “I work a work in your day,” etc.; and Isaiah, whom Habakkuk may have followed, precedes his words by, (ch. xxix. 13) “ Wherefore the Lord said ... (ver. 14) Behold, I will proceed to do a marvellous work,” etc. This prophetic utterance, then, requires the inspiration of the writer. (4) (4) Rom. iv. 18. Rom. iv. 18. 18. ὃς παρ᾽ ἐλπίδα ἐφ᾽ ἐλπίδι ἐπίστευσεν, 18. Who, against hope, believed in εἰς τὸ γενέσθαι αὐτὸν πατέρα πολλῶν hope, that he might become the ἐθνῶν κατὰ τὸ εἰρημένον [Οὕτως ἔσται father of many nations, according to τὸ σπέρμα cov. | that which was spoken, [So shall thy 18. ep ελπιδὶ c. C*D*FG ... or 49. er seed be. ] eAm. c. ABC***D***EKL etc. In the narrative in Genesis (ch. xv. 5), we are told that the Lord brought Abraham forth abroad, and made him look up to the starry heavens, and said to him, So shall thy seed be. It is to this that Paul refers in this passage, prefacing the quotation with κατὰ τὸ εἰρημένον, “according to what was said ;” and, as he is speaking of Abraham, one naturally recals that part of the Old Testament which contains the story about him. Paul thus vouches for the authenticity of the account. If the account were fabulous (and where else save in scripture have we any certain account of Abraham?) why 210 Rom. 1x. 29; Hep. iv. 7. [Table C. IIT. 2. should Paul adduce it for his present purpose? But in this whole chapter he proceeds on the ground that the account is historical and true, quoting at ver.3 from Gen. xv. 6, the verse immediately after the one quoted here, and at ver. 17 from Gen. xvii. 5, which quotation he partly refers to here in the words εἰς τὸ γενέσθαι αὐτὸν πατέρα πολλῶν ἐθνῶν, “that he might become the father of many nations.” Paul, then, regards the narrative as true. (5) (5) Rom. ix. 29. Rom. ix. 29. 29. καὶ καθὼς προείρηκεν Hoatas [Ei μὴ 29. And as Esaias said before, [Except κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρ- the Lord of Sabaoth had left us a μα, K.T-A.] seed, ete. ] In ver. 27, 28, Paul quotes from Isaiah x. 22, 23, introducing it with Ἡσαΐας κράξει ὑπὲρ τοῦ ᾿Ισραήλ, “Isaiah crieth over Israel,” and here is a quotation from Isa. i. 9, prefaced by καθὼς προείρηκεν “Hoaias, “according as Isaiah has said before ;” and in the last verse there are two quotations from him, viz., from ch. viii. 14 and ch. xxvii. 16, already con- sidered in Table A. 11. 1. (28). There is no doubt, then, from whom Paul quotes; and thus he vouches for the authenticity of Isaiah’s writings ; or, in other words, as Paul gives certain quotations, which he informs us are from Isaiah, and as we find them in the Isaiah which we have, the conclusion is that our Isaiah is like his. More than that, his quoting from these writings, and calling them Isaiah’s, shows that he regarded them as his. Does it not also show that they were looked upon as his by others as well? And why should not we view them as they were then viewed ? (6) Heb. iv. 7. Heb. iv. 7. 7. πάλιν τινὰ ὁρίζει ἡμέραν, Σήμερον, ν 7. Again, he limiteth a certain day, Aaveld λέγων μετὰ τοσοῦτον χρόνον, saying in David, To-day, after so long καθὼς προείρηται [Σήμερον ἐὰν τῆς a time; as it is said, [To-day, if ye φωνῆς αὐτοῦ ἀκούσητε, K.T.r.| will hear his voice, ete. ] 7. προειρηται (Gb”) c. ACD*E* al fere!® de f vg cop syr¥"* arm ar® Chr Thdrt, item B. 73. 80. προειρηκεν ... στ ειρη- Tat οἱ D***K**KL al pl sl al Dam al. This passage has been already considered in Table B. IL. 2. (18), pp. 160, 161. Table C. III. 2.] GENERAL SUMMARY. 217 GENERAL SUMMARY. This examination shows that fowr of the New Testament writings use the formula under consideration, viz., Luke, Acts, Romans, and Hebrews, as the following table exhibits, wherein are also given the instances in each :— New Test. writing. No. of instances. New Test. writing. No. of instances, Luke’s Gospel - : 1 Paul’s Epistle to Romans Luke’s Acts of Apostles 2 Paul’s Epistle to Hebrews 1 Thus making siz instances in all; but as the one in Hebrews has been considered in a former table, there are fwe left, which are found only here. In the historical books the person by whom the quotation is made has to be attended to; and thus the one in Luke is by himself; of the two in Acts, the former is by Peter, the latter by Paul, who of course quotes the three occurring in his Epistles. Of the Old Testament writings, s7z are quoted from, and as there are only siz quotations, one is taken from each. These writings are, Genesis, Leviticus, Psalms, Isaiah, Joel, and Ha- bakkuk. The one from Genesis is made by Paul, who only prefaces with, “according to what was said,” evidently, however, leaving to be supplied, “to him by God,” for so the context of the quoted passage informs us; and thus we have there God’s word, and the authenticity of the book vouched for. The one from Leviticus is made by Luke, who speaks of having quoted from “the law of the Lord.” This, then, shows the view to be taken of that book, that it was “ the law of the Lord,” or formed part thereof, if “the law of the Lord” comprehended more than it, which was most likely the case, from its being synonymous with “the book of Moses.” The one from Psalms is made by Paul, who calls the book “David,” after him by whom most of the Psalms were composed, λέγων évAaveid, “saying in David,” unless it be that ἐν is to be rendered “by,” which would show that David wrote the quoted psalm. In this passage the reading προείρηται, “it has been said before,” would rather refer to Paul’s previous quotation of it in the preceding chapter, than to its having been said before in some writing of the Old Testament, though 218 GENERAL SUMMARY. [Table C. IIT. 2. this latter view is supported by the one quotation from Jsaiah in this table, also made by Paul, who introduces it with καθὼς προείρηκεν ᾿Πσαΐας, “according as Isaiah said before.” Here he expressly names from whom he quotes, The one from Joel by Peter is only preceded by τὸ εἰρημένον διὰ τοῦ προφήτου, “what was said through the prophet;” but the διὰ shows that he was only the instrument—the mouthpiece—while the name “prophet” carries one back to Him who revealed His willthrough him. Lastly, the one from Habakkuk, made by Paul, is introduced by “what was said in the prophets,” the latter term designating the collection of writings from which it was made, and showing their character. TABLE C. IV. Embraces all those quotations which are introduced by a formula containing the aorist passive of the verb, which is used in that part, instead of εἰπεῖν, which wants it, viz, ἐρρέθην or ἐρρήθην in the indicative and ῥηθέν neut. in the participle, the verb here being the same as that occurring in Table C. 11, but in a different form. Like the other tables, it is divided into two parts, according as there is a general or a special reference to the Old Testament, Table C. IV. 1 denoting the former, and Table C. IV. 2 the latter. ΑΒ ΟῚ: Where the formula is general, 1.6., does not point to a par- ticular writer or book. (1) Matt. xxii. 31. Matt. xxii. 31. 31. περὶ δὲ τῆς ἀναστάσεως τῶν νεκρῶν, 31. But as touching the resurrection of οὐκ ἀνέγνωτε τὸ ῥηθὲν ὑμῖν ὑπὸ τοῦ the dead, have ye not read that which θεοῦ λέγοντος (32) [γώ εἰμι ὁ θεὸς was spoken unto you by God, saying, ᾿Αβραάμ, K.7.r.] (32) [I am the God of Abraham, 31. υμιν (al pauc nuw vv®ia post λεγον- etc. ] Tos) ... KA 4110 fere e syr? schol Ir Cyp om { v7o ... B amo. This passage was fully discussed in Table B. II. 1. (1), where see, at p. 135. (2) (1) Matt. xxvii. 35. Matt. xxvii. 35. 35. σταυρώσαντες δὲ αὐτὸν διεμερίσαντο 35. And they crucified him, and parted τὰ ἱμάτια αὐτοῦ βάλλοντες κλῆρον. his garments, casting lots; that it 35. κληρον (Gb Sz) c. ABDEFGHKLM might be fulfilled which was spoken SUV al fere*® syr item syr? ™8 (ibi by the prophet, [They parted my 220 GENERAL SUMMARY. [Table ΟΣ: est: hic locus prophete non inventus garments among them, and upon my est in duob. cdd. Gr. neque in upso anti- vesture did they cast lots. ] quo Syriaco) cop sah aeth f ffl 2- gl ] fu for emm ing fol* sixt pers? al Tit Chr al Ori™t Hil Aug ... στ add (prob Schu) iva πληρωθῇ τὸ ῥηθὲν ὑπὸ (A al Eus δια, item per it*44 yg) τοῦ προ- φήτου [Διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, (A αὐτοις,) καὶ ἐπὶ τὸν ἱματισ- μόν μου ἔβαλον κλῆρον] c. Δ ἃ] ἃ be 8553: ἢ vg®4 am lux fr sax syrP al Kus Ath. In Tischendorf’s text, as given above, there is no quotation, for the reason seen in the various readings, that it is wanting in all the uncial MSS. excepting 4, and in about 200 others, which omission is followed in other authorities, as noted above. It appears, however, in the received text, and is given here to avoid disappointment. The quotation itself, as it occurs in John xix. 24, where it is introduced by wa ἡ γραφὴ πληρωθῇ ἡ λέγουσα, “that the scripture might be fulfilled, which saith,” has been already considered in Table A. III. 1. (7). Here we have only to notice the introductory formula, va πληρωθῇ τὸ ῥηθὲν ὑπὸ (rather διά) τοῦ προφήτου, “that it might be fulfilled which was spoken by the prophet.” “Spoken by the prophet. Now the quotation is taken from Ps. xxi. 19; and as what was there written is prophetic, having here, as Matthew asserts, received its fulfilment, there need be no hesitation in regarding the psalmist as also a prophet. Indeed, in Matt. xii. 35 we find the writer of a psalm styled a prophet; for the quotation there is taken from Ps. Ixxviii. 2, and is prefaced by “that it might be fulfilled which was spoken by the prophet,” and there is more evidence in this passage of his being entitled to the name than there. GENERAL SUMMARY. This may be hardly needed here, seeing that there are only two passages, both occurring in Matthew’s Gospel, and one of them already treated elsewhere. This one was made by Jesus, and the other by Matthew himself, if the reading of the received text be followed, wherein the quotation is given; but if that reading be rejected, then there is no quotation, and there will be only one passage here, which, as just now remarked, is Table Ο IV. 1.] GENERAL SUMMARY. 991 discussed elsewhere ; and thus this table might be dispensed with. Admitting the two passages, there are only two Old Testa- ment writings from which quotations are made under this head, viz., Exodus and Psalms, one from each. And if that text be omitted, the quotation from the Psalms by Matthew goes with it, so that there would remain only the one from Exodus made by Jesus, who declares most explicitly that it was “spoken by God,” and even to them whom He was addressing. τὸ ῥηθὲν ὑμῖν ὑπὸ τοῦ θεοῦ are His words. Clearly, then, Exodus con- tained God’s word spoken to the Jews. TABLE Ὁ Where the formula is special, ὁ.6., refers to some particular book, writer, or otherwise. (1) Matt. i. 22. 22. Now all this was done, that it might be fulfilled which was spoken of the Matt. 1. 22. 22. τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου λέγοντος (23) [Ἰδοὺ ἡ παρθένος ἐν Lord by the prophet, saying, (23) γαστρὶ ἕξει καὶ τέξεται υἱόν, κ.τ.λ.] [Behold, a virgin shall be with child, 22. uo κυρ. (Gb’) cum BCDZA al... or etc. ] ὑπὸ του Kup. ὁ. EKLMSUV etc Eus etc | Tov mpod.... Ὁ al vv mu vel prem vel add ησαιου. This passage has been already partly considered in Table B. II. 2. (1), p. 143, with reference to λέγοντος. The twenty-third. verse, quoted from Isa. vii. 14, is here spoken of as τὸ ῥηθέν ὑπὸ κυρίου, “what was spoken by the Lord.” The original, which Matthew quotes, is plainly called “the Lord’s utterance;” and the prophet through whom it was said, viz., Isaiah, was only His mouthpiece. Language fails to convey any meaning, if these words do not express what has just been said. This passage will come for consideration again. (2) Matt. ii. 15. 14. When he arose, he took the young Matt. i. 15. 14. ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον καὶ τὴν μητέρα αὐτοῦ νυκτὸς καὶ ἀν- εχώρησεν εἰς Αὔγυπτον, (15) καὶ ἢν ἐκεῖ ἕως τῆς τελευτῆς Ἡρώδου" ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου λέγοντος [Ἔξ Αἰγύπτου ἐκά- λεσα τὸν υἱόν μου.] 15. ὑπο. κυρ. (Gb’) c. BCDZA al ... στ ὑπὸ Tov κυρ. c. EKLMSUV etc. child and his mother by night, and departed into Egypt: (15) And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, [Out of Egypt have I called my son. | The same remarks may be made on this passage as on the Table C. IV. 2.] Marr. 11.17; 23. 223 above; and it has already appeared in Table B. II. 2. (2), p. 144. (3) Matt. 11. 17. 16. Then Herod. . Matt. τι. 17. 16. τότε “Hpwons ... ἀποστείλας ἀνεῖλεν πάντας τοὺς παῖδας τοὺς ev Βηθλεὲμ καὶ ἐν πᾶσιν τοῖς ὁρίοις αὐτῆς ... (17) τότε ἐπληρώθη τὸ ῥηθὲν διὰ Ἱερεμίου τοῦ προφήτου λέγοντος (18) [Φωνὴ ἐν Ῥαμᾶ ἠκούσθη, κ.τ.λ.] . sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof . . . (17) Then was fulfilled that which was spoken by Jeremy the prophet, saying, (18) [In Rama was 17. δια (Gb’) c. BCDZ 8110 fere itF! vg al Chr Hier, sed D al? prem ὑπο (al add Tov) κυριου ... στ ὑπο ὁ. EKLMSUV Δ ete (et syr? ™8) | cepew. ... al’ item ed!at om. there a voice heard, ete. | This passage was considered before in Table B. 11. 2. (3), p. 144, which see; and will be noticed again. It comes here as prefaced with τὸ ῥηθέν διὰ “ Τερεμίου, “ what was spoken through Jeremiah,’ Jeremiah being the channel through which the flowing passed, or the river or stream of God’s utterance flowed. τὸ ῥηθέν, connected with péw, “1 flow:” IL A 249, ἀπὸ γλώσσης μέλιτος γλυκίων ῥέεν avon, “speech sweeter than honey flowed from his tongue.” (4) (1) Matt. ii. 23. 23. καὶ ἐλθὼν κατῴκησεν els πόλιν λεγο- μένην Ναζαρέθ' ὅπως πληρωθῇ τὸ ῥηθὲν Matt. ii. 23. 23. And he came and dwelt in a city called Nazareth; that it might be διὰ τῶν προφητῶν ὅτι [Ναζωραῖος κλη- fulfilled which was spoken by the θήσεται]. ~ prophets, [He shall be called a Naza- 23. δια (C tisch** al ὑπο) των προφητων rene. | (et. vg) ... it?! harl* sax syr (et. syr°") syr? © aeth al dua rou προφητου. In the former volume,* pp. 64—66, there was a full discussion of the places in the Old Testament which Matthew may have had in view in this quotation, Nafwpaios κληθήσεται, “He shall be called a Nazarene.” He introduces it with the words τὸ ῥηθὲν διὰ τῶν προφητῶν, “what was spoken through the prophets,” where the plural form shows, or may be understood to show, that he considered the expression as traceable to more than one, or that more than one had given expression to the future fact. These writings are Isa. x1. 1; Judges xiii. 5; compared with Numb. vi.; ν᾽ * “The Old Testament in the New.” 224 Marr. tv. 14; vor. 17. [ΤἈΡ0|6 ΘΗΝ Ὁ. Isa. liii. 8. This last passage speaks of the Messiah as to be “ despised and forsaken of men;” “despised and we regarded Him not.” And Nazareth, the place of His upbringing, was a despised place. “Can there any good thing come out of Nazareth ?” asked Nathanael of Philip, when he told him that he had found the Messiah in Jesus of Nazareth (John i. 45, 46). Thus was Nazareth suitable for the despised man; and the choice of this despised place would at the same time signify that He was a humble sprout of the stem of Jesse, and mark the lowliness to which the royal line had come. (Isa. xi. 1) “And Netser (¢.e.,a branch) from his roots shall bear” (v.e., fruit) or grow. (Ver. 10) “And in that day there shall be a root (shoresh, or sprout) of Jesse.” As before, it was “through the prophets” that this was “spoken,” evidently implying that there was One who thus employed them, viz., God, from whom the utterances came as from their source. (9) Matt. iv. 14. 12. Now, when Jesus had heard that John was *cast into prison, he de- Matt. iv. 14. 12. ἀκούσας δὲ ὅτι ᾿Ιωάννης παρεδόθη, ἀνεχώρησεν εἰς τὴν Ταλιλαίαν. (13) καὶ καταλιπὼν τὴν Ναζαρὲθ ἐλθὼν κατῴ- know εἰς ΚΚαφαρναοὺμ, τὴν παραθαλασ- σίαν ἐν ὁρίοις ZaBovdew καὶ Νεφθαλείμ' (14) ἵνα πληρωθῇ τὸ ῥηθὲν διὰ Ἡσαΐου parted into Galilee ; (19) And leaving Nazareth, he came and dwelt in Ca- pernaum, which is upon the sea-coast, in the borders of Zabulon and Neph- thalim, (14) That it might be fulfilled which was spoken by Esaias the pro- phet, saying, (15) [The land of Zabu- lon, ete. ] * Or, delivered up. τοῦ προφήτου λέγοντος (15) [1 Za- βουλὼν καὶ γῆ Νεφθαλείμ, κ.τ.λ.] 12. ax. δε ec. BC*DZ ἃ] k am for cop aeth’® Or? Eus? Aug ... στ (Ln) add (Gb) o enoous c. C**EKLMPSUVA etc itPler syr (et. syr®") al Hil. See Table B. 11. 2. (5), p. 146, where this passage has been already considered; and former explanation in this table of τὸ ῥηθέν, “what was spoken,” implying that there was Another besides Isaiah. (6) Matt. viii. 17. 16. When the even was come, they Matt. viii. 17. 16. ὀψίας δὲ γενομένης προσήνεγκαν αὐτῷ δαιμονιζομένους πολλούς" καὶ ἐξέ- βαλεν τὰ πνεύματα λόγῳ, καὶ πάντας τοὺς κακῶς ἔχοντας ἐθεράπευσεν. (17) ὅπως πληρωθῇ τὸ ῥηθὲν διὰ “Hoatov τοῦ προφήτου λέγοντος [ Αὐτὸς τὰς ἀσ- θενείας ἡμῶν ἔλαβεν καὶ τὰς νόσους ἐβάστασεν.] brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick: (17) That it might be fulfilled which was spoken by Esaias the prophet, saying, [Him- self took our infirmities, and bare owr sicknesses. ] Maple ©. 1V.2.) Marr. xu. 17; χατι. 85; ΧΧΙ. 4. 225 This passage has already occurred in Table B. IT. 2. (6), p. 146. It is given here, as τὸ ῥηθὲν διά, “what was spoken through,” is used, and will meet us again in a future table, where it will more suitably receive due consideration. " Matt. xii. 17. 15. ... καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολ- λοί, καὶ ἐθεράπευσεν αὐτοὺς πάντας, (16) καὶ ἐπετίμησεν αὐτοῖς ἵνα μὴ φανερὸν αὐτὸν ποιήσωσιν (17) ἵνα πληρωθῇ τὸ ῥηθὲν διὰ Ἡσαΐου τοῦ προφήτου λέγοντος (18) [[Ἰδοὺ ὁ παῖς μου ὃν ἡρέτισα, κ-.τ.λ.] Πα οὐ ΒΟ 1. 58. Or Hus”... στ orws c. EGKLMSUVXA etc | δια (et. Eus) ... C** Chr™°s¢6 yzro | A om Tov. Matt. xii. 17. 15. . . . Andgreat multitudes followed him, and he healed them all; (16) And charged them that they should not make him known; (17) That it might be fulfilled which was spoken by Hsaias the prophet, saying, (18) [Behold my servant, etc. ] This passage, like some before it, has already appeared in Table B, II. 2. Matt. xiii. 35. 34. ταῦτα πάντα ἐλάλησεν ὁ ᾿Τησοῦς ἐν παραβολαῖς τοῖς ὄχλοις, καὶ χωρὶς παραβολῆς οὐδὲν ἐλάλει αὐτοῖς (35) ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προ- φήτου λέγοντος [᾿Ανοίζω ἐν παραβολαῖς τὸ στόμα μου, κ-.τ.λ.] 35. προφητου ... 1. 18. 88. 124. 253. edd ap Eus (in psalm. διὰ ποίου δὲ προφήτου ταῦτα εἴρηται ἢ διὰ τοῦ mpo- κειμένου ᾿Ασάφ: ὃ μὴ συνιέντες τινὲς προσέθηκαν ἐν τῷ evayy. τὸ διὰ Ἡσαΐου τοῦ προφήτου. ἐν δέ γε τοῖς ἀκριβέσιν ἀντιγράφοις ἄνευ τῆς προσ- θήκης τῆς διὰ Ἡσαΐου ἅπλως οὕτως εἴρηται.) item nonnull ap Hier et Porphyr. See it there at (7), p. 147. Matt. xiii. 35. 94. All these things spake Jesus unto the multitude in parables ; and with- out a parable spake he not unto them ; (35) That it might be fulfilled which was spoken by the prophet, saying, [1 will open my mouth in parables, etc. ] See Table B. II. 2. (9), p. 148, where this passage has been already considered. (9) Matt. xxi. 4. 4. τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος (5) [Εἴπατε τῇ θυγατρὶ Σιών ᾿Ιδοὺ ὁ βασιλεύς σου ἔρχεταί σοι, κ.τ.λ.] 4, δια... LZ al4 ὑπο] προφητου ... 42. ἃ ο h Chr Hil add Ζαχαριου (sic M alii- que in margine notatum habent), item al? aeth™<> (cop ap Wtst, sed nec Wilk nec Schw testatur) noatov. Matt. xxi. 4. 4, All this was done, that it might be fulfilled which was spoken by the prophet, saying, (5) [Tell ye the daughter of Sion, Behold, thy king cometh unto thee, ete. | 15 9 ol 9, 20 Marr. xxvii. 9; Rom. 1x, 12. [Table C. IV. 2. See Table B. II. 2. (12), p. 151, for a notice of this passage, which will appear also in a future table. (10) Matt. xxvii. 9. τότε ἐπληρώθη τὸ ῥηθὲν διὰ τοῦ mpo- φήτου Ἱερεμίου λέγοντος [Καὶ ἔλαβον τὰ τριάκοντα ἀργύρια, K.T.A. | . tepeucov (AC* al Chrs¥e ζηρεμ.) c. AB Matt. xxvii. 9. 9. Then was fulfilled that which was spoken by Jeremy the prophet, say- ing, [And they took the thirty pieces of silver, etc.] =) CEFGHKLMSUVXA al longe pler itP! yg cop sah go etc Eus Hier Orit Aug ... 33. 157. syr persP ἃ Ὁ cdd ap Aug (non omnes edd evgliorum habent quod per Jeremiam dictum sit, sed tantummodo per prophetam ...) cd ap Luch™s om ... 22 syrP ™8 areod ἔαχα- ptov, | esaiam. This passage has been already very fully discussed in Table B. IL. 2. (14), p. 153, where see. (11) 2) ἘΠ ΌΤΩ 1b: Ἰὰς 10. ... ἀλλὰ καὶ Ῥεβέκκα ... (12) ἐρρέθη 10. αὐτῇ ὅτι [ὁ μείζων δουλεύσει τῷ ἐλάσ- cov. | 12. ερρεθη c. AB*D*EFGK al mu Thdrt .. oT ἐρρηθη c. B**D***L ete Or Chr al | D* ἃ 6 harl* al Or? Ambrst al? om αὐτὴ (Thdrt προς αυτην). Rom, ix. 12. . . . But Rebecca also . = 2 (2) It was said unto her, [The * elder shall serve the f younger. ] * Or, greater. + Or, lesser. The quotation here is from Gen. xxv. 23; and is introduced by ἐρρέθη αὐτῇ, “it was said unto her,” 2.e., Rebecca. And by referring to the original narrative it is seen that it was spoken by the Lord unto her on the occasion of her inquiring of Him why there was the struggling in her womb. It is, then, the Lord’s word to Rebecca that Paul here uses in the course of his argument. And the subject of his argument should be noticed. The preceding verse informs us regarding it, when it says, “that the purpose of God according to election might stand,” whence 1015 to be inferred that Paul regarded the quotation as spoken to her by God. Nor could he do otherwise. He thus then upholds the authenticity of the book of Genesis—shows that he considers it to be a true historical account of events which occurred in those early times—and moreover that it contains God’s word. ‘ Table C. IV. 2.] GENERAL SUMMARY. 901 GENERAL SUMMARY. From this examination it appears that, of the instances in this table, ten occur in Matthew’s Gospel, and one in Paul’s Iipistle to the Romans, thus making eleven in all. But of these eleven, nine have been set down in a former table, viz., Table B. II. 2, thus leaving only two to be specially considered here. Yet the occurrence of these two shows that the table was needed. The ten in Matthew’s Gospel were all made by himself, and Paul of course adduces the one in his Epistle to Romans. Of the books of the Old Testament siz are found quoted from with the introductory formula set down in this table, viz., Genesis, Psalms, Isaiah, Jeremiah, Hosea, and Zechariah ; and the following table gives also the number of places taken from each :— Old Test. No. of times Old Test. No. of times Old Test. No. of times writing. quoted. writing. quoted, writing. quoted, Genesis . : 1 ΠΕΡΙ ς ᾿ 5 Hosea. ᾿ 1 Psalms . : 1 Jeremiah ϊ 2 Zechariah A 1 As noted above, these have all been discussed with their bearings in Table B. 11. 2, excepting the one from Genesis made by Paul, and one from Isaiah made by Matthew at ch. 11. 23, which, however, may be supposed to belong to more than Isaiah, inasmuch as he introduces it with the words τὸ ῥηθὲν διὰ τῶν προφητῶν, “what was said through the prophets,” the plu- ral form requiring more than one. Now, after the law came the prophets, divided into former and latter, “ the former pro- phets” including the historical books, speaking generally, and “the latter prophets” the prophets usually so called. Amongst the last Isaiah was found; and Judges and 1 Samuel, which may have been had in view by Matthew in that quotation, were comprehended in the other. It is seen from the tabular summary on the next page, that ten out of the seventeen writings of the New Testament, in which quotations occur, make use of an introductory formula in which εἰπεῖν in one form or other is employed; and by glancing down the right-hand column, how many instances are met with 154 φ9Ξ| Ὁ 410 TT τὸς 4 109 210} FL 10 CT 6 Ὁ =0F I ee ie ΠΟΘ IT Os Sie eqe iE Looks 1901" Τ Τ᾽ ΘΒΟΗ I 1 ἸΒΊΙΘΖΙΙ eg 4 ᾿ Years Τ1ΟῚ * πυιτιθαθρ OT [100 | eres ΠΟ" Yeresy | Two T* Yyeresy| Z og" Yeresy OL T° suyesg 1101 sutpesg US emer | emg 2 HER || AO tq So SRE ts © SUI[RS I! J TS τὸ I IT “ jyaenureg 1 T * ΘΏΠΒΟΡ 9 τ ἀνὰ ἢ 4neq | 9 tog* ‘qneq}| [ Autono.10yneq G ΤΟ snontadTy IT ᾿ snonmtaeTy 8 T° snpoxq Ὁ τὸ Ὁ. * ΠΡΟΣ |) —. ° snpoxy [1 ~° snpoxiy 9 1101 * stiseuer) TIO, ° sisouoy | TAO T ΒΊΒΘΙΘΩ | GZ 10 ZG ᾿ SISotlex) ee ΞΊΞΘΤΙΘ Ὁ) 6 AI Ὁ 51 ἼΔΙ Ὃ ΒΊΑΙ, | @ III Ὁ T18ViL TMI ote 6 Il Ὃ παν, ‘TIL Ὃ @1avy Ἵ Ὃ fav ‘daLONO SADVSSVd JO ἘΠΈΩΝ HLIM “LNAWVISHL GIO AO SuM00d 64-Ξ- ZIOTT L106 is} a0) Ὁ] Δ GT 10 2T q 10 f G=LS Τ πα ἢ Ὁ ΞΘΙΠΈΡ OL LS ‘PH |G τ᾿" Oe! Προ OTN GalO icy: ΠΘΉΒΙ τυ “ Ὅ9Η I 110} ‘10D G I Lae OORT @ 1101 * ἸΠΟῚΪ IO) Cane ULOY aL Fé, ΟΣ Ey qe S 2 s00n7e 5 Log)? £907 | [JOT ° SyoV G i ee ONG eee πὸ G uyor v6 TitO) Tiss Pie τὺ 7 SEM g iLO ens YC TAL ik τὴν “WR | L106 “99° G A0G ἜΡΙΝ Ὃ ΔΙ Ὁ TIS TAL) ΒΊθΥ, 6 ἽΠ (0 5ἼΒΥ 1, Ἵ ἹΠὩ 8G | CO ΤΊΘΥ, | TI Ὃ 5ΊΘΥ, Ἵ Ὁ ΒΊΒΥ, ῬΝΙΒΈΠΟΡΟ SHONVISNI JO UNAWON HLIM “INANVISHL MON JO 5.008 Ὥ ATHaVL FO AUVWWOAS AVTONEVE Table C.] TABULAR SUMMARY. 229 in each writing respectively. It is also seen that all the New Testament writers, who give quotations from the Old (Peter excepted), furnish instances of its use, Paul making 15, Matthew and Luke 14 each, John 5, Mark 3,and James 1. By casting the eye down the columns of numbers of the tables, it is sometimes seen that two numbers are given. The first tells the number of quotations, or rather instances of the formula, that occur in that writing under said table ; but, as some of these may have occurred in former tables, which require to be deducted to show the number specially belonging to Table C., the second number is this result ; and for sake of uniformity, when, under such a table, a book has not had its number lessened in this way, still its number is brought out in a line with the rest. If the number is not thus brought out, said quotation has occurred before, and is to be omitted entirely in reckoning here. A line is drawn under the sums total of those belonging speci- ally to this table, which are collected from right to left, and make 37. Again, from this tabular summary it is seen that fifteen at least out of twenty-five Old Testament writings, from which quotations are made, have been used as sources, and a glance at the right-hand column shows how many passages are quoted from each writing respectively by an introductory formula containing εἰπεῖν in one form or other. The Pentateuch, or books of Moses, strictly the Law, is most frequently quoted, viz., 22 times, Psalms and Isaiah 10 times each, Jeremiah 3 times, and the remaining writings once each. And looking to those writings that are specially quoted in this table, that is, from which quotations are found taken here that have not been placed in former tables, as not having the phrase in the intro- ductory formula to place them there, it is found that there are twelve at least which furnish the following numbers of special passages: The Pentateuch, or books of Moses (Genesis 6, Exodus 7, Leviticus 2, Deuteronomy 5), furnish 20; the book of Psalms 8, Isaiah 5, and Joshua, 1 Samuel, 2 Samuel, Jeremiah, Ezekiel, Joel, and Habakkuk one each, thus making 40 passages in all. DISSERTATION ON THE VERB ΠΛΗΡΟΏ. The verb πληρόω being derived from the adj. πλήρης, full, and having the ending -6w, which gives a factitive sense—the sense of making to be what the primitive ex- presses—signifies — I. 1. Primarily, to make to be full; to make something containing to be full of something contained; to fill a containing thing with something contained. Thus are implied an agent, or one who fills; the act of filling expressed by the verb; the thing containing, which is being filled or to be filled ; and the thing contained, with which it is being filled, or to be filled. The case of the thing being filled is the ace. ; that of the thing with which it is being filled is the gen. Acts v. 28. ... καὶ ἰδοὺ πεπληρώκατε τὴν ἹΙερουσαλὴμ τῆς διδαχῆς ὑμῶν [V.R. A al’ Cyr Chr επληρωσατε] “... and lo ye have filled Jerusalem with your doctrine.” Rom. xy. 13. ὁ δὲ θεὸς τῆς ἐλπίδος πληρώσαι ὑμᾶς πάσης χαρᾶς Kal εἰρήνης [V.R. πληρωσαι ὑμᾶς usq εἰρηνης c. ACDEL al αὖ vdtr omn Chr Thdrt ete (def g guelph vg repleat [ita et. am al; vg®4¢mpl.] vos omni gaudio et pace) ... BEG πληρο- φορησαι vuas (B add ev) racy xapa x. εἰρηνη], “And may the God of hope fill you with all joy and peace.” I. 2. When the form of the verb is passive, mAnpodua, the containing thing now becomes the subject or nom, to the very wiv σαμεύννυ» tue aus of being Jilleds the thing with which it is being filled, or the thing contained, is in the same case as before, and the agent is governed by a prep. But all these parts are not neces- sarily expressed. Acts xiii, 52. of τε μαθηταὶ ἐπληροῦντο χαρᾶς καὶ πνεύματος aylov, “And the disciples were being filled with joy and the Holy Ghost.” Rom. xv. 14. ... καὶ αὐτοὶ μεστοί ἐστε ἀγαθωσύνης, πεπληρωμένοι πάσης γνώσεως ἐν [V. R. πεπληρ. ... DEFG d*e f g hal* syr prem καὶ | B 118. 116. Clem. πασ. τὴς Ὕνωσ.] “... ye yourselves also are full of goodness, having been filled with all knowledge...” : 2 Cor. vii. 4. ... πεπλήρωμαι TH παρακλήσει, ὑπερπερισσεύομαι TH χαρᾷ ... [V. R. B (teste Btl, neglexit Mai) ἐν τη χαρα] “... I have been filled with consolation ; I overabound with joy...” The latter clause may be taken as explanatory of the former. The governed case is here the dative. ‘I have been filled with consola- tion” is equivalent to ‘‘ my consolation is complete.” Col. 1, 9. ... ἵνα πληρωθῆτε τὴν ἐπίγνωσιν τοῦ θελήματος αὐτοῦ ἐν πάσῃ σοφίᾳ DISSERTATION ON THE VERB ΠΛΗΡΟΏ. ὉΠ καὶ συνέσει πνευματικῇ [V. R. D** (non item***) 37. 80. al τη επιγνωσει] “... that ye might be filled (as to) the knowledge of His will with all wisdom and spiritual understanding.” I regard τὴν ἐπίγνωσιν as governed in the acc. by κατά under- stood, or it may be simply viewed as the acc. of limitation, “(in regard to) the knowledge,” etc., and I make ἐν πάσῃ σοφίᾳ, k.7.., dependent on πληρωθῆτε, as denoting what they were to be filled with. Il. 1. Again, the thing contained is said to fill the thing containing, in which case the former, being the subject of the verb, is in the nom.; and the latter, being still the object of the verb, is in the acc. John xvi. 6. ... ἡ λύπη πεπλήρωκεν ὑμῶν τὴν καρδίαν [V. R. rerdnp. ... go πεπω- ρωκεν obduravit| “... grief hath filled your heart.” Acts ii. 2. ... ἦχος ὥσπερ φερομένης πνοῆς βιαίας καὶ ἐπλήρωσεν ὅλον τὸν οἶκον ... “’.. a sound as it were of a rushing violent blast, and it filled all the house ...” If. 2. And when the verb is passive, the containing thing is said to be filled with the contained thing, in which case the former is the subject, and is in the nom.; and the latter is in the gen., as marking that of which it is made full. Matt. xiii. 48. ἣν ὅτε ἐπληρώθη ... [V. R. nv ore... D itt Amb Aug ore de] “which when it was filled,” sc. ἡ σαγήνη, “the net.” John xii. 3. ... ἡ δὲ οἰκία ἐπληρώθη ἐκ τῆς ὀσμῆς τοῦ μυροῦ [V. R. επληρωθη ... B επλησθη] “... and the house was filled with (or, was made full of or from) the odour of the ointment.” Ill. 1. Again, when one is said to fill another with something, where there are a living agent and a human object, the verb comes to mean to make one have enough of; to satisfy, or satiate, if that with which one is filled is good; but to affect greatly, to overwhelm when the thing is bad. Acts li. 28. ... πληρώσεις με εὐφρωσύνης μετὰ TOD προσώπου σου, “... Thou wilt fill me with (?.¢., satisfy me with) joy with Thy countenance.” Acts v. 3. ... διὰ τί ἐπλήρωσεν ὁ σατανᾶς τὴν καρδίαν σου, ...[V. R. erAnpwoev (Ath Cyr®® Chr Leont Bed8" Cyp Leif Did Valer al) ... vg Did Ath™t Fulg! Vig! Bed επειρασεν, Thdrt? ἡπατησεν] “... wherefore did Satan fill your heart ...” ae, here, take possession of it, and show such by impelling you to lie; in other words, why have you allowed Satan to urge you on to lie? IlI.2. And, when the form of the verb is passive, it means that the other is abundantly affected with, .6., either has enough of, is satisfied with, or is overwhelmed with. But here the agency of some one is expressed or implied, whereby the other is made filled. Luke ii. 40. τὸ δὲ παιδίον ηὔξανε ... πληρούμενον σοφίας" ... “And the child grew ... filled with wisdom.” . Phil. iv. 18. ἀπέχω δὲ πάντα καὶ περισσεύω, πεπλήρωμαι δεξάμενος παρὰ "Era- φροδίτου τὰ παρ᾽ ὑμῶν ... “But I have all things and abound; I have been filled (t.e., I have enough), having received from Epaphroditus the things from you...” 2 Tim. i. 4. ... wa χαρᾶς πληρωθῶ, “... in order that I might be filled with joy.” Ὁ) Ὁ) DISSERTATION ON THE VERB ΠΛΗΡΟΏ. IV. 1. One is said to jill up a containing thing with the contained, when he makes the containing thing full, completes its contents, supplies what is wanting. Matt. xxiii. 32. καὶ ὑμεῖς πληρώσατε τὸ μέτρον τῶν πατέρων ὑμῶν [V. R. πλη- ρωσατε ο. B**CEFGKLMSUVXA al pler ἃ Ὁ ο 81:3: gl: ἢ 1 vg syr"™ cop ete Or Eus Chr cat®* al Amb Aug Op ... B* 60. e ar® arP perss -cere ... ἔ gat mm wpletis ... DH al fere er\npwoare], “ And ye, fill up the measure of your fathers ;” that is, supply ye what is as yet wanting in impiety to your ancestors; or, go on to imitate them until you reach the highest impiety. Phil. iv. 19. ὁ δὲ θεός μου πληρώσει πᾶσαν χρείαν ὑμῶν ... [V. R. πληρωσει 6. ABD***EKL al pl cop al Chr? Thdrt4 al ... Gb’ -σαὶ c. D*FG al plus” it vg al Chr! Thdrt Thph pp], “But my God will fill up ({.6., supply) all your want...” Rey. vi. 11. ἕως πληρώσωσιν καὶ of σύνδουλοι αὐτῶν ... [V. R. πληρωσωσιν ο. B 4149 And®™, item al’ -σουσιν, ... στ (= Gb Sz) -σονταῖι c. min mu Are et cat ... Gb’ Ln -@wow c. AC 29. (vg compleantur] ‘... until both their fellow-servants ... fill,” z.e., fill up (the number), or be completed. If the other reading πληρωθωσιν be adopted, the sense will be “ be filled up,” or made complete, perfect. IV. 2. And, when the verb is passive, the containing thing is said to be filled up, when the vacuity is removed by the thing contained being brought to the top. Luke ii. 5. πᾶσα φάραγξ πληρωθήσεται ... “ Every valley shall be filled up...” and so from side to side of what was the hollow before, it becomes flat. V. 1. Hence, when one fills up thus, he brings the contained thing, as it were, to the top; or makes it complete, that is, perfect; hence the verb means to render perfect ; to make complete ; to finish. Luke ix. 31. ... τὴν ἔξοδον αὐτοῦ ἣν ἔμελλεν πληροῦν ἐν 'Τερουσαλήμ, “... His departure (ὖ.6., death) which He was about to fill in J erusalern”—to fill, 2.e, to bring to pass, as being brought to the top. Phil. ii. 2. πληρώσατέ μου τὴν χαράν ... “Fill ye up my joy...” that is, make my joy perfect; render me quite joyful. V. 2. And, when the verb is passive, the contained thing may be said to be filled up, in the sense of brought to the top, that is, completed or made perfect; finished. Luke xxii. 16. ... ἕως ὅτου πληρωθῇ ἐν TH βασιλείᾳ Tod θεοῦ [V. R. πληρωθη (e adimplear) ... D καινον βρωθη] “... until what time it be filled in the kingdom of God.” Be filled, v.e., made perfect, in the sense of a more perfect supper being in- stituted. John ili. 29. ... αὕτη οὖν ἡ χαρὰ ἡ ἐμὴ πεπλήρωται, “... this my joy therefore has been rendered complete,’ made perfect, ἐ.6., | am made perfectly joyful. John xy. 11. ... kal ἡ χαρὰ ὑμῶν πληρωθῇ, ““... and that your joy might be made conuplete.” John xvi. 24. ... ἵνα ἡ χαρὰ ὑμῶν ἢ πεπληρωμένη, “... that your joy might be (z.e., exist as) perfected ;” in other words, that you might be those who have been made perfectly happy. John xvii. 13. ... ἵνα ἔχωσιν τὴν χαρὰν τὴν ἐμὴν πεπληρωμένην ἐν αὐτοῖς, ““... that they might have my joy perfected (or rendered complete) in them.” DISSERTATION ON THE VERB ΠΛΗΡΟΏ. ys33) Acts xix. 21. ὡς δὲ ἐπληρώθη ταῦτα ... [V. R. εἐπλη- (B -ρωθησαν, al? -pouvro)], “and when these things were filled ...” 7.e., finished. Phil. i. 11. πεπληρωμένοι καρπὸν δικαιοσύνης ... [V.R. καρπον δικ 6. une omn 8135 it vg sah arm al pp aliq3™ et!@* ... or (= Gb Sz) καρπων dcx. 6. min cop syr¥? al Chr al] “ Having been filled (as to) the fruit of righteousness ...” or “filled (as to) fruit with righteousness,” which latter rendering is preferable, seeing that δικαιοσύνης marks that with which they are filled, the gen. case after the verb, and καρπόν becomes the acc. of limitation by itself. Col. ii. 10. καὶ ἐστὲ ἐν αὐτῷ πεπληρωμένοι ... “And ye are in Him (as) made perfect,’ or “ And ye perfected (ones) are in Him ...” 1 John i. 4. ... wa ἡ χαρὰ ὑμῶν ἢ πεπληρωμένη [V. R. υμων c. AC (C* post πεπληρ. add ev nuw) K al pl vg (et. demid) cop syr? aeth ar? 5] Aug ... or (non στ Gb Sz) ἡμων c. BG al mu am fu harl tol sah syr ar® (sed syr ar® add ev vuw)] “νος that your joy might be ({.6., exist as) perfected.” See above, John xvi. 24. 2 John 12. ... va ἡ χαρὰ juwv ἢ πεπληρωμένη [V. R. ἡμων c. GK al ut vdtr pl syr™ al (sah μου) Thph Oec ... Gb” Ln υμῶν c. AB al mu vg cop aeth"™ ... 21. 37. 56. om | ἡ πεπληρ. c. AGK al ut vdtr omn am syr® cop sah al Oec ... Ln mem). 7 c. B vg (exc am) Thph] “... that your joy might be (7.e., exist as) perfected,” or made convplete, as above. Rey. iii. 2. ... οὐ yap εὕρηκά σου ἔργα πεπληρωμένα ἐνώπιον Tov θεοῦ μου, “... for I have not found thy works perfected (brought to the highest degree of perfection) before my God.” VI. 1. Hence also, when one, fills wp an office, it is by doing perfectly the duties of that office ; or when he fills wp a duty, or fulfils it, it is by discharging fully the obligation imposed by the duty, by performing exactly what the duty requires. Matt. iii. 15. ... οὕτως yap πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην ... “τος for thus it is a becoming thing for us to fulfil all righteousness ...” ὁ.6.. to per- form fully our every duty, which as righteous men devolves on us. Matt. v.17. ... οὐκ ἦλθον καταλῦσαι ἀλλὰ πληρῶσαι, “... I haye not come to destroy (the law or the prophets), but to fulfil.” The meaning of πληρῶσαι here is determined by that of καταλῦσαι. If the former means to do exactly as it is laid down in the law, or as foretold by the prophet, it is because the latter means the reverse ; that is, to break the law or the prophets’ words; to do what is forbidden, or leave undone what is enjoined or prophesied. A better meaning of the latter is to annul or abrogate the law, to render it no longer binding on men, and to de- stroy the prophets in the sense of affirming that their utterances were false, from which results another meaning to πληρῶσαι, viz., to confirm the law and defend its authority, and to confirm the words of the prophets, and prove that they spoke the truth. And that this is a better sense is clear from its agreeing with what follows in our Lord’s discourse, wherein He gives a more perfect explication and interpre- tation of portions of the Mosaic law, evidently showing that πληρῶσαι in this place implies confirming and defending the authority of something. Comp. 1 Kingsi. 14, « .. and I will fill up (¢.e., confirm) thy words.” Acts xii. 25. ... πληρώσαντες τὴν διακονίαν ... “... having performed the ser- vice ...” entrusted to them, of conveying to Jerusalem the alms that had been collected. ’ ‘ 234 DISSERTATION ON THE VERB ΠΛΗΡΟΏ. Acts xiii. 25. ὡς δὲ ἐπλήρου ὁ ᾿Ιωάννης τὸν δρόμον ... “And as John was per- forming his course ...” or bringing his course to an end, finishing or complet- ing it. Acts xiv. 26. ... εἰς τὸ ἔργον ὃ ἐπλήρωσαν, “... for the work which they fully executed.” Rom, xiii. 8. ... ὁ yap ἀγαπῶν τὸν ἕτερον νόμον πεπλήρωκεν, “... for he that loveth the other hath exactly and fully observed law,” or yielded a perfect obedience to all that the law requires. Col. iv. 17. ... τὴν διακονίαν ... ἵνα αὐτὴν πληροῖς, “... the service ... that thou - wouldest fully perform it.” 2 Thess. 1. 11. ... καὶ πληρώσῃ πᾶσαν εὐδοκίαν ἀγαθωσύνης ... “... and would fully perform all the good pleasure of goodness ...”.é.e., would wish to help and render perfect your endeavour after virtue and godliness. VI. 2. And, when the verb is passive, the office is said to be filled, when all its. duties are fully performed, and a duty is said to be filled when what is required by it is exactly executed. [Here, the office is, as it were, the containing thing, and its duties the thing contained, or that with which it is filled]. Rom. viii. 4. iva τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν ... “That the right- eousness of the law (ἐ.6., the righteous precepts of the law, or the precepts of the law which bring righteousness by their observance) might be fulfilled in us (de., fully performed by us).” 2 Cor. x. 6. ... ὅταν πληρωθῇ ὑμῶν ἡ ὑπακοή [V.R. πληρ. ... C al r Aug add mporepov], ““... whenever your obedience might be fully performed.” VII. 1. As one is said to fill an office, when he fully performs the duties thereof, so one may he said to jill what is said by doing exactly that which is spoken, Here what is said is, as it were, the containing thing, which is to be filled; and the con- tained thing is, so to speak, the full performance of the thing spoken: | If what is said ig a2 svent, an occurrence, to jill what is said will mean to bring about the event spoken of. Acts iii. 18. ὁ δὲ θεὸς ἃ προκατήγγειλεν διὰ στόματος πάντων τῶν προφητῶν, παθεῖν τὸν Χριστὸν αὐτοῦ, ἐπλήρωσεν οὕτως [V.R. ἃ ... Ὁ3Γ 0, | αὐτου h. 1. (65) ce. BCDE al8 vg syr"” ar® arm Chr ... ot post προφητων pon c. (A, sed A om παθ. τ. Xp.) al pl cop aeth’ arP ete ... utroque loco om al? sah], “ But God, what He announced before through the mouth of all the prophets, that His Christ should suffer, thus fulfilled,” 1.6., brought to pass; that is, God thus caused to happen events which exactly agreed with what He was foreannouncing by mouth of all the prophets, viz., that His Christ should suffer; in other words, God was foretell- ing through the prophets that His Anointed should suffer, and He brought about circumstances whereby His Christ did suffer. Acts xiii. 27. of γὰρ κατοικοῦντες ἐν ἱΙερουσαλὴμ καὶ οἱ ἄρχοντες αὐτῶν τοῦτον ἀγνοήσαντες καὶ τὰς φωνὰς τῶν προφητῶν ... κρίναντες ἐπλήρωσαν [V.R. D* οἱ apx. αὐτῆς (sic et. vg) αγνοησαντες τας Ὑραφας (et. E syr γραῴ. pro φων.) | κριν. ... Ὁ prem καὶ], “ For they that dwell in Jerusalem, and their rulers, having been igno- rant of Him and of the voices of the prophets ... having condemned im, fulfilled them,” 2.¢., did exactly as the voices of the prophets foretold, when they condemned DISSERTATION ON THE VERB ΠΛΗΡΟΏ. 235 _ Him, of whom they were as ignorant as they were of the voices of the prophets, though they are read every Sabbath day. VII. 2. And, when the verb-is passive, what is said zs filled, when it is done, or when an, event happens exactly i in_correspondence therewith ; or when the latter -agrees with the former so that it might be described thereby. Matt. i. 22. τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου ... “ Now all this happened that it might be filled which was spoken by the Lord through the prophet ...’’ Here there was an exact correspondence between what had been spoken and that whole thing that took place; in other words, that whole thing filled up (ὦ.6., exactly fitted or fully completed) what had been spoken. Nothing was wanting to complete. Matt. 11. 15. ... va πληρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου ... “... that it might,” etc., as above. Matt. ti. 17. τότε ἐπληρώθη τὸ ῥηθὲν διὰ ‘Lepeulov τοῦ προφήτου ... “Then was filled what was spoken through Jeremiah the prophet ...”’ “What was spoken was then filled,” ὁ.6., had then its exact correspondent in fact. The event at that time fully completed it. Matt. ii. 23. ... ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τῶν προφητῶν ... “... how as it might,” etc., as before. Matt. iv. 14. ἵνα πληρωθῇ τὸ ῥηθὲν διὰ Ἡσαΐου τοῦ προφήτου ... “ That it might,” etc., as before. Matt. viii. 17. ὅπως πληρωθῇ τὸ ῥηθὲν διὰ ‘Hoatov τοῦ προφήτου ... “ How as it might,” etc., as before. Matt. xii. 17. ἵνα πληρωθῇ τὸ ῥηθὲν διὰ Ἡσαΐου τοῦ προφήτου ...” as above. Matt. xiii. 35. ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου ... as before. . Matt. xxi. 4. τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου ... as before. Matt. xxvii. 9. τότε ἐπληρώθη τὸ ῥηθὲν διὰ τοῦ προφήτου ‘Tepeulov ... “Then was filled,” etc., as before. Matt. xxvii. 35. ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ τοῦ προφήτου ... as before. Yair» 2, I= the same way is to be explained the filling of ἃ saying, as in tue following places. See algo after, xii. 1. John xii. 38. ἵνα ὁ λόγος Ἡσαΐου τοῦ προφήτου πληρωθῇ ... “That the saying of Isaiah the prophet might be filled ...” i.e., have its exact counterpart in them and their conduct. John xy. 25. ἀλλ᾽ ἵνα πληρωθῇ ὁ λόγος ὁ ἐν τῷ νόμῳ αὐτῶν γεγραμμένος ... “But that the saying might be filled which is written in their law ...” their con- duct corresponding precisely with what is there said. John xviii. 9. ἵνα πληρωθῇ ὁ λόγος ὃν εἶπεν, ὅτι ods δέδωκάς μοι, οὐκ ἀπώλεσα ἐξ αὐτῶν οὐδένὰ [V.R. δεδωκας ... D al εδωκ. [οὐκ ἀπωλ. (EL al απολ.) εξ αὐτῶν (A αὐτου) ovdeva .. D εἕ aur. ovd. awn. (6 nemini [corrige -nem] perdidi ex illis)], “That the saying might be filled which He spake, that whom Thou hast given to Me, I have not lost of them any.’ The saying, “I have not lost any one of those whom Thou hast given to Me,” is what Jesus ‘uttered in His intercessory prayer, and is recorded in ch. xvii. 12; and John here states that there was an exact and 236 DISSERTATION ON THE VERB ITAHPO’Q. full accordance between it and what he records as having occurred. Indeed, it would seem that not only the incident corresponded with His words, but also He acted thus to make the correspondence. John xviii. 82. va ὁ λόγος τοῦ ᾿Ιησοῦ πληρωθῇ, ὃν εἶπεν σημαίνων ποίῳ θανάτῳ ἤμελλεν ἀποθνήσκειν, “That the saying of Jesus might be filled, which He spake, signifying by what sort of death He was about to die.” John here refers to what Jesus said, and which is recorded in Matt. xx. 19, “And shall deliver him to the Gentiles to mock, and to scourge, and to crucify ...”" What the Jews here say to Pilate is set forth as implementing our Lord’s saying. They caused the saying to be full, in the sense of bringing about events which fully agreed with it, which acted out what the saying expressed in words. IX. 1. Again, one is said to fill a writing in a similar way, when he brings about an event which corresponds thereto, or when he acts exactly as the record states the action was to be performed, though his purpose may not have been to produce an agreement between them. TX. 2. And, when the verb is passive, the writing is said to be filled, when an event occurs which exactly agrees therewith; when the writing has a full corre- spondence in the occurrence. Matt. xxvi. 54. πῶς οὖν πληρωθῶσιν ai γραφαί, ὅτι οὕτως δεῖ γενέσθαι; [V. R. πληρωθωσιν (et. Or al) ... D πληρωθησονται, item implebuntur (compl. ἃ Oros) it vg Or | dec... C 1. al4 sl ede] “ How therefore would the scriptures be fulfilled, that thus it ought to be ?” 1.6., “how might the scriptures have an entire agreement with, or find a full accordance in, what is taking place?” They have said, or it is therein written, that certain things are to happen. These things ought to take place; and thus there would be agreement between the event and the record, the former would fill the latter. Matt. xxvi. 56. τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῶσιν ai γραφαὶ τῶν προφητῶν ... “And all this happened that the scriptures of the prophets might be filled,” 2.e., that the writings made by the prophets might have events which were described by them. Mark xiv. 49. ... ἀλλ᾽ ἵνα πληνωθῶσιν αἱ γραφαί. See above. Mark xv. 28, καὶ. ἐπληρώθη ἡ Ὑραφὴ n λένουσα ... “Ana the scripture was filled which says ...” @.e., had its actwal counterpart, its correspondence in fact; or, the incident was fully and exactly as the writing gave it. Luke iv. 21. ... ὅτι σήμερον πεπλήρωται ἣ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν, “... that to-day this scripture has been filled in your ears.” Luke xxiv. 44. ... ὅτι δεῖ πληρωθῆναι πάντα τὰ γεγραμμένα ἐν τῷ νόμῳ Mwiicéws καὶ προφήταις καὶ ψαλμοῖς περὶ ἐμοῦ [V.R. πληρωθηναι ... D* πλησθ. προφ. ... B prem τοις, L εν τοις (α Hil οὐ in proph. et in ps.) | και ψαλμ. ... ἘΠῚ. 22. al paue om] “... that it behoves that all the things which were written in the law of Moses, and in the prophets, and in the Psalms about Me be filled,” z.e., that events in Jesus’ life on earth should exactly agree with the accounts written in the Old Testament which recorded them beforehand. John xiii. 18, ... ἀλλ᾽ ἵνα ἡ γραφὴ πληρωθῇ ... “... but that the scripture might be filled ...” DISSERTATION ON THE VERB ΠΛΗΡΟΏ. 237 John xvii. 12. ... va ἡ γραφὴ πληρωθῇ. See above. John xix. 24. ἵνα ἡ ypadi πληρωθῇ ἡ λέγουσα ... as above. John xix. 36. ἐγένετο yap ταῦτα ἵνα ἡ Ὑραφὴ πληρωθῇ ... “For these things took place that the scripture might be filled.” Meaning as before. Acts i. 16. ... ἔδει πληρωθῆναι τὴν γραφὴν ταύτην ... “... it behoved that this scripture be filled ...” James 11. 23. καὶ ἐπληρώθη ἡ γραφὴ ἡ λέγουσα ... “And the scripture was filled which says ...” X. 1. Again, one would be said to jill time, when he passes through the period on to the end. X. 2. And, when the verb is passive, time would be said to be filled, when the specified period has been passed through, and when its end was reached ; or, if it be a point of time, when the time is come. Mark i. 15. λέγων ὅτι πεπλήρωται ὁ καιρός ... [V. R. πεπληρ. o καιρος ... D itPler mt πεπληρωνταῖι οι καιροι], “Saying that the time has been filled ...” ἐ.6., either that the period of timé has passed or come to an end ; or, rather, that the time or season is come. Luke xxi. 24. ... ἄχρι οὗ πληρωθῶσιν καιροὶ ἐθνῶν [V. R. αχρι (-pe c. BL ut in N. T. ubiq. et. ante vocalem ex optim. cdd; CDR ete -pis Ln) ov ο. BCDLR 4130 fere Eus!... or αχρι (absque ov) c. AEGHKMSUVXTAA al longe pl Eus! | καιροι (B prem καὶ ecovrat, item L cop syr? ™S in cod. Assem. 2 καιροι και ἐσονται) εθνων c. ACEGHKMRSUVXTAA al ut vdtr omn it vg syr°™ al Eus Tert al; item BL etc ... D om] “... until the times of the Gentiles would be filled,” .e., brought to an end. John vii. 8. ... dre ὁ ἐμὸς καιρὸς οὔπω πεπλήρωται, “... because My time has not yet been filled,” ὁ.6., has not yet arrived. Acts vii. 23. ws δὲ ἐπληροῦτο αὐτῷ τεσσερακονταέτης χρόνος ... “ And as a forty years’ time was being filled to (or by) him ...” é.e., while he was passing through and reaching the end of the period of forty years. Acts vii. 30. καὶ πληρωθέντων ἐτῶν τεσσεράκοντα ... [V.R. D* d και μετα ταυτα (d add et) πλησθεντων (** πληρωθ.) αὐτω (**d om; add et. syr ar®) ern (**erwr)], “And forty years having been filled ...”” when forty years had passed, or at the end of that time. Acts ix. 23. ws δὲ ἐπληροῦντο ἡμέραι ἱκαναί ... “And when many days were being filled ...”’ ἐ.6., were passing by, or during the time that many days were elapsing. Acts xxiv. 27. dverias δὲ πληρωθείσης ... “ And the space of two years haying been filled ...’’ 2.¢., at the end of that time. XI. 1. One is said to fill words or sayings into the containing thing, when he brings them to an end, where jill has much the same meaning as pour out to an end. Luke vii. 1. ἐπειδὴ ἐπλήρωσεν πάντα τὰ ῥήματα αὐτοῦ els Tas ἀκοὰς TOU λαοῦ ... [V. R. ἐπειδὴ c. ABC*X 124. 264. 299. gat (cum) item addito δὲ K 91. 239. ... στ ere. δε c, C**EHLMRSUVIAA al pler e f g” vg go cop syr? (syr και eet) al ... D 938 DISSERTATION ON THE VERB ΠΛΗΡΟΏ. b ff% gl q καὶ eyevero ore, item ἃ 6 1 syr? ™8 arm ey. de ore | ἐπληρωσεν (implessct it?! ve) ... D ἐτέλεσεν (c e perfecisset, sl consummasset) | παντα (X 131,,0m) Ta ρημ. αὐτου (it?! syr om; M al plus! q gat ravra) ... D ταυτα τα ρημ. | εἰς τ. aK. τ. λαου ... D Nadwv, 6 que loquebatur ad populum], ‘When He jilled all His words into the ears of the people ...” z.e., as D interprets, ended saying. ΧΙ. 2. And, when the verb is passive, words or sayings are said to be filled into the containing thing, when the thing mentioned is brought about. Luke i. 20. ... τοῖς λόγοις μου, οἵτινες πληρωθήσονται εἰς τὸν καιρὸν αὐτῶν. [V. R. πληρωθησονται ... D Or πλησθησοντ. (Gb’)] “... My words, which shall be filled into their time,” ὁ.6., the incident mentioned in My words shall come to pass at its time. Eph, iii. 19. ... ἵνα πληρωθῆτε els πᾶν τὸ πλήρωμα τοῦ θεοῦ [V.R. B 79. 116. wa πληρωθη παν] “... that ye might be filled into the whole fulness of God.” The eis, “into,” may more properly be rendered “unto,” so that πᾶν τὸ πλήρωμα τοῦ θεοῦ, “all the fulness of God,’ would mark the goal: filled unto, ze., filled until ye are as wholly filled as God is ; in other words, perfectly and divinely filled. Another meaning would arise by giving another signification to πλήρωμα, viz., the assembly of Christians, which is got from ch. i. 22, 23, τῇ ἐκκλησίᾳ, (23) ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου, “to the church, (23) which is His body, the πλήρωμα of Him who filleth-for-Himself the all in all,” where the πλήρωμα is equivalent to “the church.” XII. 1. One may be said to fill the gospel—the glad-tidings—when he fully de- clares it, and similarly, the word of God; jill being equivalent to pour out till fully done. Rom. xv. 19. ... ὥστε pe ... πεπληρωκέναι τὸ εὐαγγέλιον τοῦ Χριστοῦ [V. R. DEFG it wore πεπληρωσθαι (g ut compleretur, t compleverim) ...] “... so that I have jilled the gospel of Christ ...” ὁ.6., fully preached. Others will have it, so that I have filled (those places) with the gospel of Christ. Of course, the meaning is ultimately the same. This may come under the former head of filling a saying. Col. 1. 25. ... εἰς ὑμᾶς πληρῶσαι τὸν λόγον τοῦ θεοῦ, “... to fill the word or saying of God into you;” to fully put God’s word into you; to fully make known God’s word to you, or to instruct you perfectly in God’s word. This also may be placed under the former head of filling into in the sense of doing so, till it is done perfectly. XIII. 1. One is said to fill himself with a thing, when he takes it into himself, or gives himself up to it. XIII. 2. And, when the verb is passive, he is said to be filled with it, when he is devoted to it, given up to it; the thing being expressed in the dative, equivalent to the ablative in Latin. The adj. πλήρης means full of, in the sense of devoted to, in Acts ix. 86; xiii. 9. Rom. 1. 29. πεπληρωμένους πάσῃ ἀδικίᾳ, πονηρίᾳ ... “ Having been filled with all unrighteousness, wickedness ...” @.e., having done all sorts of unrighteous deeds, wherewith they, as it were, became full, implying that they were given up to DISSERTATION ON THE: VERB ΠΛΗΡΟΏ. 239 them. The following words, μεστοὺς φθόνου, φόνου ... “full of envy, murder ...” _ give an explanation. Eph. v. 18. ... ἀλλὰ πληροῦσθε ἐν πμεύματι [V.R. FG εν τω πνευμ.] “... but be ye filled with the Spirit.” XIV. 2. The law is said to be filled, in the sense of being comprehended or em- braced, in— Gal. v.14, ὁ yap πᾶς νόμος ἐν ἑνὶ λόγῳ πεπλήρωται, ἐν τῷ ... [V. R. vopos ... KL al fere?? λογος [εν ἐ. λογω (6100 de conjectura) ... D‘EFG ἃ 6 g Ambrst preem ev vu | mem\npwracc. ABC al’... or πληρουται c. DEFGKL al longe pl Chr Thdrt Dam al, item impletur it vg go cop syr¥* al Hier al], “For the whole law is filled (1.6., comprised) in one saying, in this...” Comp. Rom. xiii. 9, ... ἐν τῷ λόγῳ τούτῳ ἀνακεφαλαιοῦται, ἐν Tw... “... in this saying it is headed (or summed up), in this ...” where ἀνακεῴ. may be regarded as the same as πεπλήρ. here. XV. 1. Christ is said to fill all things. Eph. i. 23. ... τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου, “... the fulness of Him who filleth all things in all places.’ Eph. iv. 10. ... ἵνα πληρώσῃ τὰ πάντα, “... that He might fill all things.” TABLE Ὁ. Embraces all those quotations which are introduced by a for- mula containing some form or other of the verb πληροῦσθαι, “to be fulfilled.” Most of them, it will be found, have occurred already; but it is desirable to group them together by themselves, as they serve an important purpose. And in doing so, they will be best considered by placing in one table all those pre- faced by the aorist passive of the verb in the subjunctive preceded by ἵνα or ὅπως, 1.¢., by ἵνα vel ὅπως πληρωθῇ ; and by placing the rest in another table. The latter are to be dis- cussed first, and form Table D.I.; the former forming Table Der: TABLED, 1, Embraces all those quotations which are introduced by a for- mula containing the verb πληροῦσθαι, “to be fulfilled,” in some form other than the aorist passive in the subjunctive mood preceded by ἵνα or ὅπως “in order that.” (1) Matt. ui. 17. Matt. i. 17. 16. τότε ᾿Ηρώδης ... ἀποστείλας ἀνεῖλεν 16. Then Herod . . . sent forth, and πάντας τοὺς παῖδας τοὺς ἐν Βηθλεὲμ slew all the children that were in καὶ ἐν πᾶσιν τοῖς ὁρίοις αὐτῆς ... (17) Bethlehem, and in all the coasts τότε ἐπληρώθη τὸ ῥηθὲν διὰ “Lepeniov thereof .. . (17) Then was fulfilled τοῦ προφήτου λέγοντος (18) [Φωνὴ ἐν that which was spoken by Jeremy “Paya ἠκούσθη, κιτ.λ.] the prophet, saying, (18) [In Rama 17. δια (Gb’) ο. BCDZ 8110 fere it?! vg was there a voice heard, etc. ] al Chr Hier, sed D al® preem v7o (al add rov) κυριου ... στ ὑπὸ c. EKLMS UVA οἷο (et syrP ™8) | repeu. ... al? item οὐ δῦ om. This passage has been already partly remarked on in Table B. II. 2. (9), p. 144, inasmuch as the quotation in ver. 18 was Table D. 11 Mawr ir. 17. 241 said by Jeremiah—Tepeulou . . . λέγοντος : also in Table C. IV. 2. (3), p. 233, since it was what was spoken through him—zo ῥηθὲν διὰ “Iepewiov. It comes under special consideration here from being prefaced by τότε ἐπληρώθη, “then was fulfilled.” Now Jeremiah had written in ch. xxxi. 15: “Thus saith the Lord ; A voice was heard in Ramah, a lament, a weeping, bitternesses ; Rachel weeping over her children refused to console herself over her children, because they were not.’ And Matthew quotes the passage here, introducing it by τότε ἐπληρώθη, “then it was fulfilled,’ when “ Herod sent forth and slew all the children that were in Bethlehem and in all the coasts thereof.” Doubt- ᾿ less there would be “lamentation and weeping and great mourning ” in Bethlehem and the neighbourhood, when all the male children from two years old and under were slain in accordance with Herod’s bloody and cruel command. It may be said that never before had there been such a cry of distress —never before had such a voice of wailing been heard—and it was over the murdered infants. Through the depth of ages it would seem to have been borne to Jeremiah’s ear,—yea, through a deeper depth still, until it startled Rachel, Jacob's beloved wife, who had died and been buried there. By the power of the poet’s fancy Jeremiah represents Rachel as weep- ing over her children, and refusing to console herself over them, because. they are no more, Rachel here standing for the bereaved mothers of Israel. To what other event in all Israel’s history, since the days of Jeremiah, can his words apply, than that which took place at Bethlehem? Then his words received fulfilment. The locality is limited by Rama and Rachel. Now it was while journeying from Bethel (Gen. xxxv. 16) on the way to Ephrath, which is Bethlehem (ver. 19), that Rachel after giving birth to Benjamin died (ver. 16—19); and she was buried there “on the way to Ephrath,” and a little way from it (ver. 16,19). That circumstance limits the place to Bethlehem-Ephratah, the town where Jesus was born (Matt. 11.1), ashad been foretold (Mic. v. 2). And Rama was perhaps the Ramah belonging to the tribe of Benjamin, men- tioned in Josh, xvii. 25. There is also a limitation in the cir- cumstance that it was “over the children” that Rachel was depicted weeping—over the children that were no more—and 16 242 Mart, xr. 14. [Table D. I because they were no more. Jeremiah’s words, or rather, the Lord’s words through him, teil of an event which is not found recorded in completer accomplishment than in the atrocious cruelty inflicted by Herod on the infants at, Beth- lehem. (2) Matt. xii. 14, 13. Therefore speak I to them in par- Matt. xiii. 14. 13. διὰ τοῦτο ἐν παραβολαῖς αὐτοῖς λα- λῶ, ὅτι βλέποντες οὐ βλέπουσιν, καὶ ἀκούοντες οὐκ ἀκούουσιν οὐδὲ συνιοῦ- σιν. (14) καὶ ἀναπληροῦται αὐτοῖς ἣ προφητεία ‘Hoatov ἡ λέγουσα [᾿Ακοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, K.T.A.] ables ; because they seeing see not ; and hearing they hear not, neither do they understand ; (14) And in them is fulfilled the prophecy of Esaias, which saith, [By hearing ye shall hear, 14. ca. . . D 1. evv aliq it™ Eus καὶ etc.] tore | αναπληρουται (1. 243. πληρ.)... ΤῸ 8110 ferec ff! gt} ἢ k rAnpwOgoerat, Eus επληρωθη | avrows (Gb Sz) c. BC EFGKLM**SUVXTA al plus?25> am for harl* Syr? Bas Chr Thph ... or em (al? ev) avr. c. DM* etc k etc Kus ..ac 5. om| ἢ (D Tisch* al pauc om) λεγουσα ... D itPler Kus add zrop- εὐθητι και εἰπε (Kus εἰπὸν) τω aw TOUTW. We have already met with this passage in Table B. IT. 2. (8), p. 147, inasmuch as the preface contains the phrase ἡ λέγουσα, “which says.” And see the remarks there on the facts deducible from the introductory formula. Here it is only necessary to record those deducible from the expression ἀναπληροῦται. As it is our Lord who speaks, the statement must be true. He quotes from Isaiah (ch. vi. 9, 10); calls it ἡ προφητεία, “the pro- phecy,” which here means a “fore-announcement,” as is clear from the verb, and its limitation αὐτοῖς, “in them.” Now, the verb ἀναπληροῦταν means literally “it is filled up,” as if of a vessel filled up to the brim—and hence, “completely fulfilled” of an announcement beforehand. What Isaiah said, then, our Lord here declares to have received its complete accomplish- ment in them. If his prophecy was partly fulfilled by the Jews of his own days, it certainly was wholly fulfilled by them of the times of Christ and His apostles, as will be seen from other passages besides the present. As to the inspiration of Isaiah, and the authenticity of his writings, nothing need be added here. Table D. 1.] MATT. XxvIt. 9. 243 (3) Matt. xxvii. 9. Matt. xxvii. 9. 9, τότε ἐπληρώθη τὸ ῥηθὲν διὰ τοῦ προς 9. Then was fulfilled that which was φήτου ἱΤερεμίου λέγοντος [Kal ἔλαβον spoken by Jeremy the prophet, say- τὰ τριάκοντα ἀργύρια, K.T.d.] ing, [And they took the thirty pieces 9. τερεμιου (AC* al Chr8¥¢ inpeu.) c. AB of silver, etc. ] CEFGHKLMSUVXA al longe pler it?! yg cop sah go etc Eus Hier Or'™* Aug ... 33. 157. syr pers? a b cdd ap Aug (non omnes edd evgliorum habent quod per Jeremiam dictum sit, sed tantummodo per prophetam ...) ed ap Luc rg om ... 22. syr? ™ areod faya- ptou, 1 esaiam. The introductory formula to this quotation from Zech. ΧΙ. 13 (according to the usual arrangement of the text, whether of the original or of the Sept. Vers.), has been very fully dis- cussed in Table B. II. 2. (14), p. 153, where see. I have there con- sidered the words τοῦ προφήτου “]ερεμίου λέγοντος, “the pro- phet Jeremiah saying,’ and in Table C. IV.2.(10), p. 226, the pas- sage occurs, as having τὸ ῥηθὲν διά, “ what was spoken through” him. Here it has to be noticed from its stating that “ what was spoken through Jeremiah the prophet, when he uttered the quoted words, was then fulfilled.” It was the Lord who spake the words. It was only through Jeremiah they were uttered. The original passage says: “And the Lord said unto me, Cast it unto the potter, the goodly price which I was priced at by them,” referring to what is stated in the pre- vious clause. “So they weighed for my price thirty pieces of silver,” which was done in accordance with the request alluded to by so, viz., “And I said unto them, If ye think good, give me my price.” In obedience to the order, “Cast it unto the potter,” we find the’ prophet writing, “And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord.” Now, in Matthew it is said: “ And they took the thirty pieces of silver, ... and gave them for the potter’s field,” to which is added: “as the Lord appointed me.’ And what these “thirty pieces of silver” were for, is also mentioned in Matthew, viz., “the price of him that was valued »—“whom they of the children of Israel did value ; ” or rather, “whom they bought from the sons of Israel,” or “whom from the sons of Israel they priced.” It may be added 164 244 MARK xy. 28. [Table D. I. here that instead of rendering by the third person, the first could be used as well; for Matthew writes: τὴν τιμὴν τοῦ Te- τιμημένου ὃν ἐτιμήσαντο ἀπὸ υἱῶν ᾿Ισραήλ, “the value of the valued (one), whom they valued of the sons of Israel,” 6.6., “the value of me who was valued, whom from among the sons of Israel they set a value on.” As recorded in Matthew (ch. xxvi. 14, 15), Judas had gone to the chief priests, and had offered to betray Jesus to them if they would pay him for it. And they agreed to give him thirty pieces of silver. In consequence of having succeeded in the betrayal, the money had been paid to him; for we find Matthew writing in ch. xxvii. 8—5, that Judas, when he saw that Jesus was condemned, repented of the guilty deed, and returned the money to the chief priests, after which he went and hanged himself. But these thirty pieces of silver, which Judas had cast down in the temple, the chief priests, Matthew tells us (ver. 6, 7), did not put into the treasury, as they were the price of blood; but bought with them the potter's field. In all these circumstances together, Matthew finds a fulfilment of the prophecy quoted above. “Then,” says he, “it was fulfilled.” (4) Mark xv. 28. Mark xv. 28. 28. καὶ ἐπληρώθη ἡ γὙραφὴ ἡ λέγουσα 28. And the scripture was fulfilled [Kal μετὰ ἀνόμων édoyicn. | which saith, [And he was numbered 28. στ (Ln) καὶ ἐπληρώθη ἡ γραφὴ (0 with the transgressors. ] φωνὴ) ἡ λέγουσα (cop om. V al add 70) Kal (al pauc om) μετὰ ἀνόμων ἐλο- γίσθη c. EFGHKLMPSUVTIA al pl itPler yg cop syr' go aeth al ... om (Gb) ce. ABC (et*et***) DX 414 fere (in his evgll fere*®) k sah al?. This passage occurred before in Table A. III. 1. (8),p.76, where see the remarks. Isa. lil. is a chapter prophetic of events that were to find their occurrence in the life of our Lord. Perhaps there is no portion of scripture that in so short compass contains so much that bears upon the Messiah. It may be appropriately called in consequence The Prophetic Gospel. Now this quota- tion, Kal μετὰ ἀνόμων ἐλογίσθη, was, according to Luke xxii. 37, \ applied by our Lord to Himself; and it is not to be wondered Table D. 1.1 ACTS: 1. 16, 20. 245 at, if, when the circumstance arose of His being actually placed in the middle, between two malefactors, and suffering the same punishment with them, Mark should see therein the fulfilment of Isaiah’s words; καὶ ἐπληρώθη ἡ γραφή, “and the scripture was fulfilled,” he accordingly writes. Acts i. 16, 20. Acts i. 16, 20. 16. "Ανδρες ἀδελφοί, ἔδει πληρωθῆναι 16. Men and brethren, this scripture σὴν γραφὴν ταύτην ἣν προεῖπεν τὸ πνεῦμα τὸ ἅγιον διὰ στόματος Δαυεὶδ περὶ Lovda τοῦ γενομένου ὁδηγοῦ τοῖς συλλαβοῦσιν ᾽᾿Τησοῦν, ... (20) yéypar- Ta yap ἐν βίβλῳ ψαλμῶν [Γενηθήτω ἣ ἔπαυλις αὑτοῦ ἔρημος, κ-τ.λ.] καί must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus, . . . (20) For it is written in the book of Psalms, [Let his *habita- [Liv ἐπισκοπὴν αὐτοῦ λαβέτω ἕτερος. 16. ede 6. ABCD**E al αὖ vdtr omn vv longe pl Or Eus al ... D* vg d cop Ir Aug Vig dec ταυτὴην ec. C***DE al pl syr“*t Did Chr al Aug ... ABC* ἢ lot 8.18 vg cop sab al mu Or? Eus al om (Gb° Ln 49.) | eyoouww c. ABC* Eus Did ... στ prem τὸν c. C***DE al ut vdtr omn Chr. tion be desolate, ete.] and [his bi- shoprie let another take. | * Or, office, or, charge. The quotations in ver. 20, with the introductory formula, have been considered in Table A. II. 2. (12), p.63. What has to be remarked on here is the beginning of ver. 16: ἔδει πληρωθῆναι τὴν γραφὴν ταύτην, “it behoved that this scripture be fulfilled,” where “this scripture ” refers to that portion of the Old Tes- tament quoted in ver. 20, viz., the book of Psalms, or rather, the two verses from that book, viz., Ps. lxix. 20 and Ps. cix. 8, in reference to which Peter uses the expression ἔδει πληρωθῆναι “it behoved them to be fulfilled.” Now to fulfil the scripture, like fulfilling the law, which means doing just as the law prescribes, would seem to mean here, to do what the scripture says is to be done. And judging from what Peter says in fur- ther addressing the brethren—for, after quoting Ps. cix. 8, “and let another take his office,’ he goes on to propose that one be ordained to fill the vacancy (ver. 21, 22), a proposal the rest agreed to, as they proceeded to elect Matthias (ver. 23, 26), evi- dently to take the place “from which Judas by transgression fell” (ver. 24, 25)—it is evident that he intends the scripture to be fulfilled by what takes place; in other words, that he intends 246 Rom. xii. 8. [Table D. I. to fulfil the scripture by what he suggests should be done, and which the brethren at once set about doing. “We ought to have fulfilled this scripture,’ then, means, from what after- wards occurred, we ought to do just what this scripture says is to be done. (6) () Rom. xiii. 8. 8. μηδενὶ μηδὲν ὀφείλετε, ef μὴ τὸ ἀλλήλους ἀγαπᾶν" ὁ γὰρ ἀγαπῶν τὸν ἕτερον νόμον πεπλήρωκεν. (9) τὸ γάρ [Οὐ μοιχεύσεις, Οὐ φονεύσεις, Οὐ κλέψεις, Οὐκ ἐπιθυμήσεις) καὶ εἴ τις ἑτέρα ἐντολή, ἐν τῷ λόγῳ τούτῳ ἀνα- κεφαλαιοῦται, ἐν τῷ [᾿Αγαπήσεις τὸν πλησίον cov ὡς σεαυτόν.) (10) 7 ἀγάπη τῷ πλησίον κακὸν οὐκ ἐργά- ζεται πλήρωμα οὖν νόμου ἡ ἀγάπη. . τὸ yap... FG f g Amb γεγραπται yap | erepa ... A 17. (it vg al) add ἐστιν | εν τω sec ... Ln [ev Tw] ... om BFG it vg ppt. Rom. xiii. 8. 8. Owe no man anything, but to love one another : for he that loyeth ano- ther hath fulfilled the law. (9) For this, [Thou shalt not commit adul- tery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet ;] and if there be any other commandment, it is briefly comprehended in this saying, namely, [Thou shalt love thy neighbour as thyself.] (10) Love worketh no ill to his neighbour ; therefore love 7s the fulfilling of the law. Paul here quotes from Exod. xx. 13—17 or Deut. v. 17—21 and Ley. xix. 18. (See the former volume* for the arrangement of the commandments.) It is clear from his own words that he is quoting commandments, for, after giving the seventh, sixth, eighth, and tenth, according to Tischendorf’s text, which omits the ninth, found in the text. recept., he says, “ And if any other commandment,” showing what it was he had just given. He continues with, “In this saying it is summed up, Thou shalt love thy neighbour as thyself.’ Paul here fol- lows his Master in answering the question, What is man’s duty to man? for when a lawyer asked Him, “Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second 7s like unto it, Thou shalt love thy neighbour as thyself” (Matt. xxii. 835—39). And what is this but the golden rule laid down by our Saviour, as read in Matt. vii. 12, “All things whatsoever ye would that men should do to you, do ye even so to them”? Paul has said in Eph. v. 29, “No man ever yet hated his own flesh,’ which imphes * “The Qld Testament in the New,” pp. 1, 9. Table D. 11 GAL. v. 14. 247 that he loved it; and hence he can add here, “Love does not work an ill to the neighbour,” if either the golden rule or the older commandment be observed. From this he draws the con- clusion, “Therefore love is the fulfilment of the law,” which , carries us back to the statement he had made, before citing the special commandments, viz., “He that loveth the other hath fulfilled the law.” Here then we have the meaning of πεπλή- ρωκεν νόμον, “hath fulfilled law;” for these commandments rehearsed are only portions of “law,” and observance of them, or of their summary contained in the older rule, or in our Saviour’s golden one, is but the performance of human duty, or of what one owes to others. The law, which makes duty known—which tells what is due for performance or the re- verse—what man owes in the way of doing or leaving undone, is binding on every one. Every one is under obligation to perform what it requires; and he who does so, has fulfilled it— has fulfilled it in respect to himself. But it is only in such a respect—for it could not be said that the law has been fulfilled, I mean, in a complete. and perfect sense, unless every one has done what it demands. And this meaning it is important to keep in mind in connection with the instances where the verb TAnpow occurs. Gal. v. 14. Gal. v. 14. 13. ὑμεῖς yap ἐπ᾽ ἐλευθερίᾳ ἐκλήθητε, 198. For, brethren, ye have been called ἀδελφοί" μόνον μὴ τὴν ἐλευθερίαν els unto liberty ; only use not liberty for ἀφορμὴν τῇ σαρκί, ἀλλὰ διὰ τῆς ἀγάπης an occasion to the flesh, but by love δουλεύετε ἀλλήλοις. (14) ὁ yap πᾶς νό- serve one another. (14) For all the pos ἐν ἑνὶ λόγῳ πεπλήρωται, ἐν τῷ law is fulfilled in one word, even in [Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυ- this, [Thou shalt love thy neighbour τόν. as ὉΠ γ5611.]} 18. τη σαρκι ... D* 17. def vg cop go al Ῥρ δῦ mu της capxos. Preeterea FG £ g vg cddlt ap Hier Ambrst al add δωτε. 14. νομος ... KL ἃ] fere! λογος | πεπλη- ρωται c. ABC al? Dam Aug ... στ πληρουται c. DEFGKL al longe pl Chr Thdrt al, item impletur it vg go cop syr*™ al Hier al | D*FG it vg al om εν τω. Here we have again what we just now met with in Rom. xiii. 8. There he had laid down the duty, μηδενὶ μηδὲν ὀφείλετε 948 JAMES τι. 23. . [Table D. I. εἰ μὴ TO ἀλλήλους ἀγαπᾶν, “Owe nothing to nobody, unless 2 be this, to love one another.” Here he lays down the same duty expressed in the words διὰ τῆς ἀγάπης δουλεύετε ἀλλήλοις, “Serve ye one another through love,” as if he said “ Let your service one to another flow through the channel of love.” Here it is service, yet in the light of duty, or what is owing by those on whom the law lies for performance, inasmuch as Paul adds o yap πῶς νόμος ἐν ἑνὶ λόγῳ πεπλήρωταυ, “for all the law has been fulfilled in one saying,” not here ἀνακεφαλαιοῦται, “is summed up,” but πεπλήρωται, “has been fulfilled,” evidently meaning, he fulfils the whole law who obeys the one saying, viz., “Thou shalt love thy neighbour as thyself.” But it is evident that Paul here means only “the whole law ” in its side towards duty to man; for there is the other saying—the first and great com- mandment, as our Lord calls it—viz., “Thou shalt love the Lord thy God.” However, it must be kept in mind that no one can love God who does not also love his neighbour; or, no one can fulfil the first commandment, unless he also fulfils the second. He who does not obey the second cannot obey the first. The apostle John is very explicit on that head in his 1 Ep. iv. 20: “If a man say, I love God, and hateth his brother, he is a liar; for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen ?” But he who obeys the first is required to obey the second; for John adds in ver. 21, “And this commandment have we from Him, that he who loveth God, love his brother also.” The loving of the brother, then, may be taken as proof that God also is loved; for he that loves God is commanded to love his brother also, and unless he loves his brother he cannot love God (1 John 111. 17). And in this wider view Paul’s state- ment is correct, that “the whole law is fulfilled in one saying, viz., Thou shalt love thy neighbour as thyself ;” for he will not love his neighbour as himself, who does not first love God, and desire to keep His commandments. . (8) James ii. 23. James li 23. 21. ᾿Αβραὰμ ὁ πατὴρ ἡμῶν οὐκ ἐξ ἔργων 21. Was not Abraham our father justi- ἐδικαιώθη, ἀνενέγκας ᾿Ισαὰκ τὸν υἱὸν fied by works, when he had offered αὐτοῦ ἐπὶ τὸ θυσιαστήριον ; (22) βλέ- Isaac his son upon the altar? (22) Table D. 11] GENERAL SUMMARY. 249 mets ὅτι ἡ πίστις συνήργει τοῖς ἔργοις *Seest thou how faith wrought with αὐτοῦ καὶ ἐκ τῶν ἔργων ἡ πίστις ἐτε- his works, and by works was faith λειώθη, (23) καὶ ἐπληρώθη ἣ γὙραφὴ made perfect ? (23) And the scripture ἡ λέγουσα [’Exlotevoev δὲ ᾿Αβραάμ, was fulfilled which saith, [Abraham κα. λ.] believed God, etc. | 22. Edd pl (et. Wtst Gb Sz Ln) ετε- λειωθη ; * Or, Thou seest. A full discussion of this passage was given in Table A. IIT. 1. (14), p. 86. ἡ γραφή, “ the scripture,’ here spoken of is Gen. xv.6, of which it is predicated that “it was fulfilled” ἐπληρώθη. Now, James in thus writing would clearly have us understand that when it is said in scripture, “Abraham believed God” (Gen. xv. 6); and when it is afterwards found that when God told him to do a certain thing, and he did it—for instance (and. it is the one James selects), when God told him to take his son Isaac, the son that was given to him according as God had promised, and go to the land of Moriah, where he was to offer him up as a burnt offering (Gen. xxii. 2), and Abraham pro- ceeded at once to execute the divine command (ver. 3), and was on the point of slaying his son as the sacrificial victim (ver. 10), when his hand was stayed, and he was directed to substitute the ram caught in the neighbouring thicket (ver. 12, 13), as God had now proved him, and he had been found one who feared Him, and would do exactly and to the full what and just as God should command him—we have therein the scrip- ture statement proved, that “he believed God.” That I take to be James’s meaning when he says that “the scripture was Julfilled”” which saith, “Abraham believed God,” in the inci- dent which I have just rehearsed; “was fulfilled ” in the sense of receiving proof or illustration or exemplification thereby. GENERAL SUMMARY. This examination shows that there are siz of the New Testa- ment writings that find a place in this table, and that there are eight instances of occurrence, both of which are tabulated below : New Test. No. of New Test. No. of New Test. No. of writing. instances, writing. instances. writing. instances, Matthew’s Gospel 3 Luke’s Acts of Ap. 1 Paul’s Ep. to Gal. 1 Mark’s Gospel , 1 Paul's Ep. to Rom, 1 James’s Ep. Saal 250 GENERAL SUMMARY. [Table D. I. Of these eight instances, sia are found in previous tables, as noted in the remarks, so that but two are left to occur here only. Only one of Matthew’s was made by our Lord, the other two being made by himself. And the writings in which the rest are met with, tell by whom the phrase was used, excepting the Acts of the Apostles, in which it was by Peter. And thus, if instead of Luke, Peter be placed, there will still be five writers of the New Testament who employ the expression that brings it into this table. Again, of the Old Testament writings, siz are quoted from, with prefaces that place them here, viz., Genesis, Exodus, Levi- ticus, Psalms, Isaiah, and Jeremiah ; furnishing eight passages, as the following table sets forth :— Book of O, T. No. of Quot, | Book ofO.T. No. of Quot. | Book ofO.T. No. of Quot. Genesis : eal Leviticus . all Isaiah Pee Exodus ἢ 24 al Psalms F ἘΝ ἢ Jeremiah . aa, But it is to be noted that, though the numbers here and before agree, yet the one passage in Lev., viz., ch. xix. 18, is quoted twice, to wit, in Rom. xiii. 9 and Gal. v. 14; but to as it were counterbalance this, in the former passage of these two, there is also a quotation from Exod. xx. 13—17. Now, the passage in Genesis is quoted by James, who refers to it as ἡ γραφή, “the scripture,” and says that it was fulfilled by an after incident in Abraham’s life. And it was shown what meaning ἐπληρώθη bore in this passage, viz., such as was ratified, or proved by the event; or was exemplified. The passage from Exodus is taken by Paul, who speaks of it as “law,” νόμος, and tells that they who love one another fulfu the law, 1.6. (in another sense from the preceding), do just what the law commands; yet in so doing they certainly exem- plify the law, their conduct setting forth evidently what the law enjoins—which, however, is only secondary to the former, though consequent uponit. The passage from Leviticus is also given by Paul, who speaks of it in similar terms. That from Psalms is made by Peter, who calls it ταύτην τὴν γραφήι', “ this scripture ;” but he says more than that of it, for he tells of its divine inspiration, when he adds ἣν προεῖπεν τὸ πνεῦμα TO ἅγιον, Table D. 11 GENERAL SUMMARY. 251 “which the Holy Ghost spake before ;” also, of its being pro- phetic in the word προεῖπε, “spake before,” as is clearly seen when the object prophesied of is named—zrepl ᾿Ιούδα, “ con- cerning Judas.” And it could not be regarded as other than prophetic, though πρό were not prefixed, inasmuch as the Holy Ghost spake διὰ στόματος Aaveid, “through the mouth of David,” who lived more than a thousand years before Judas’s days. Here, then, we have the inspiration of these psalms, as also their authenticity, vouched for. Of the two passages from Isaiah, one is by Jesus, who calls it ἡ προφητεία ᾿ Ἡσαΐου, “ the prophecy of Isaiah,” therein intimating its author and nature ; and He says of it ἀναπληροῦτοι, “that it is fulfilled,” or that there is an entire correspondence between Isaiah’s words and the circumstances to which He appliesthem. Andasthe words are “the prophecy,” God alone could make known to Isaiah how he was so long beforehand to describe them. The other passage is by Mark, who names it ἡ γραφή, “the seripture.” Finally, both of those from Jeremiah are made by Matthew, who views them as divinely prophetic in his words τὸ ῥηθὲν διὰ “Ἱερεμίου τοῦ προφήτου, “spoken through Jeremiah the prophet.” TABLE. Ὦ. 11. Embraces all those quotations which are introduced by a formula containing ἵνα (or ὅπως) πληρωθῇ, “that it might be fulfilled.” It so happens that all the passages have already been given in former tables, as the introductory formula, besides having wa or ὅπως πληρωθῇ, has also some expression which is used as the heading of some previous table. And it might be said that there is consequently no need of this separate table; but the expression is so important, and deserves special consideration, which otherwise it could not get but by being put in a table by itself. As the phrase occurs in each of the passages having as its subject either τὸ ῥηθὲν διά, “ what was spoken through,” or ὁ λόγος, “the saying,” or ἡ γραφή, “ the scripture,” all which expressions have been considered before, it seems preferable to arrange all the passages, and give the remarks at the close, as the interpretation of the phrase with reference to one may be expected to answer for all the rest. (1) Matt. i. 22. Matt. i. 22. 22. τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ 22. Now all this was done, that it τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ προφήτου might be fulfilled which was spoken λέγοντος (23) [Ἰδοὺ ἡ παρθένος, κ.τ.λ.] of the Lord by the prophet, saying, 22. vio κυρ. (Gb’) cum BCDZA al... or (23) [Behold, a virgin, etc. ] vio του κυρ. c. EKLMSUV ete Eus ete | Tov πῤοῴ. ... D al vv mu vel prem vel add yoaou. There is first to be noted τὸ ῥηθέν, “ what was spoken,” viz., the quotation given in ver. 23, and taken from Isa. vil. 14; next, that it was spoken ὑπὸ κυρίου, “by the Lord,” or, as it would be in the Hebrew, “by Jehovah,’ which makes known the origin of the utterance ; next, that it was spoken by Him διὰ τοῦ προφήτου, “through the prophet,” which tells the Table D. II.] Marr, 1. 15 ; 23. 253 channel it came by, and as “the prophet” was Isaiah, the various reading found in MSS. and versions is accounted for, “the prophet ” also telling the official dignity of the human means of conveyance; once again, that it was the prophet λέγοντος, “who said” it, as the means was human, and those concerned were human, so that the words of man were needed, λέγοντος being equivalent to “in these words;” again, that a certain circumstance occurred, which is recorded in the previous verses (18—21), and pointed to expressly in the opening words here: τοῦτο δὲ ὅλον γέγονεν, “ Now all this happened ;” and lastly, that there was a certain connection between this last- mentioned matter, and that mentioned before, and which was really uttered before—a connection expressed by the phrase wa πληρωθῆ. See Table B. 11. 2. (1), p. 149. (2) Matt. 11. 15. Matt. τι. 15. 14. ὁ δὲ ἐγερθεὶς παρέλαβεν τὸ παιδίον 14. When he arose, he took the young καὶ τὴν μητέρα αὐτοῦ νυκτὸς Kal ἀνεχώ- child and his mother by night, and ρησεν els Αἴγυπτον, (15) καὶ ἣν ἐκεῖ departed into Egypt ; (15) And was ἕως τῆς τελευτῆς Ἡρώδου ἵνα πλη- there until the death of Herod : that ρωθῇ τὸ ῥηθὲν ὑπὸ κυρίου διὰ τοῦ it might be fulfilled which was spoken προφήτου λέγοντος [EE Αἰγύπτου ἐκά- of the Lord by the prophet, saying, Neca τὸν υἱόν pov. ] [Out of Egypt have I called my son. ] 15. ὑπο κυρ. (Gb’) ο. BCDZA al... or υπο Tov kup. c. EKLMSUV ete. The same things are to be noted here in the introductory formula to this quotation from Hos. xi. 1; between which and the event narrated in the previous context, the connection is expressed by ἵνα πληρωθῇ. See Table B. IL. 2. (2), p. 144. (3) Matt. 11. 28. Matt. ii. 28. 23. καὶ ἐλθὼν κατῴκησεν cis πόλιν Neyo- 23. And he came and dwelt in a city μένην Ναζαρέθ' ὅπως πληρωθῇ τὸ ῥηθὲν called Nazareth ; that it might be διὰ τῶν προφητῶν ὅτι [Ναζωραῖος κλη- fulfilled which was spoken by the θήσεται. prophets, [He shall be called ἃ Naza- 23. δια (C tisch** al vio) των προφητων rene. | (et. vg) ... it?! harl* sax syr (et syr) syrP “41 aeth al dia Tou mpopyrov. The things to be noted here are, first, τὸ ῥηθέν, “ what was spoken,” viz. the passage given as a quotation, Ναζωραῖος 254 MATE iv. 11 virr V7. [Table D. 11. ” κληθήσεται, “ He shall be called a Nazoray ;” next, that it was spoken διὰ τῶν προφητῶν, “through the prophets,” showing, as before, the channel, but intimating that there were several ; thirdly, that a certain circumstance occurred, which is men- tioned in the beginning of the verse; and lastly, as before, that a certain relationship subsisted between this event and the utterance—a relationship expressed by the words ὅπως πληρωθῇ. See Table C. IV. 2. (4), p. 223. (4) Matt. iv. 14. 12. Now when Jesus had heard that John was *cast into prison, he de- parted into Galilee : (13) And leaving Nazareth, he came and dwelt in Ca- pernaum, which is upon the sea-coast, in the borders of Zabulon and Neph- thalim ; (14) That it might be fulfilled which was spoken by Hsaias the pro- 12. ax. de ec. BC*DZ al k am for cop phet, saying, (15) [The land of Zabu- aethr? Or? Eus? Aug... στ (Lm) add lon and the land of Nephthalim, (Gb°°) 0 egoous c. C**EKLMPSUVA etc. | etc itbler syr (et. syre¥) al Hil. Matt. iv. 14. 12. ἀκούσας δὲ ὅτι ᾿Ιωάννης παρεδόθη, ἀνεχώρησεν εἰς τὴν Ταλιλαίαν. (13) καὶ κατελιπὼν τὴν Ναζαρὲθ ἐλθὼν κατῴ- Knoey eis Καφαρναοὺμ τὴν παραθαλασ- σίαν ἐν ὁρίοις Δαβουλὼν καὶ Νεφθαλείμ' (4) ἵνα πληρωθῇ τὸ ῥηθὲν διὰ Ἡσαΐου τοῦ προφήτου λέγοντος (15) [Γ΄ Ζα- βουλὼν καὶ γῆ Νεφθαλείμ, κ.τ.λ.] * Or, delivered up. In the introductory formula here, as in previous ones, there are expressed first τὸ ῥηθέν, “the thing spoken,” as given in the quotation in ver. 15,16; next διὰ ‘Hoaiov, “through Isaiah,” wherein is pointed out the human channel of conveyance ; thirdly, τοῦ προφήτου, “the prophet,’ which names his official dignity; and lastly, va πληρωθῇ, the link of connection between those words of Isaiah, taken from chs. vili. 23—ix. 1, and to which λέγοντος refers, and the incident mentioned in the pre- vious context. See Table B. II. 2. (5), p. 146. (5) Matt. viii. 17. 16. When the even was come, they Matt. viii. 17. 16. ὀψίας δὲ γενομένης προσήνεγκαν αὐτῷ δαιμονιζομένους πολλούς" καὶ ἐξέβαλεν τὰ πνείματα λόγῳ, καὶ πάντας τοὺς κακῶς ἔχοντας ἐθεράπευσεν. (17) ὅπως πληρωθῇ τὸ ῥηθὲν διὰ Ἡσαΐου τοῦ προφήτου λέγοντος [Αὐτὸς τὰς ἀσθε- νείας ἡμῶν ἔλαβεν καὶ τὰς νόσους ἐβάστασε».] brought unto him many that were possessed with devils: and he cast out the spirits with Ais word, and healed all that were sick: (17) That it might be fulfilled which was spoken by Esaias the prophet, saying, [Him- self took our infirmities, and bore our sicknesses. | Table 1). 11] Marr. xi. 17. 255 The introductory formula being here the same as in the immediately preceding passage, the same* points fall to be noted; and it need only be added that the quotation is from Isa. lili. 4, “Himself took our infirmities, and bore our sick- nesses,’ aS Matthew gives it, and which finds its counterpart when Jesus “cast out the spirits by a word, and healed all that were badly affected.” But it does not follow that Isaiah’s words are to be limited to these acts here recorded, and, as if they did not find their counterpart in aught else, that they are not to be applied beyond these. Peter’s words in his 1 Ep. ii. 24, “Who His own self bare our sins in His own body on the tree,” seem to look in this direction, and so do Paul’s in the Ep. to Heb. ix. 28, “Christ was once offered to bear the sins of many.” As “our infirmities and sicknesses” are conse- quences of our sins, without which they would never have found place in this world, it is clear that the bearer of our sins also carried our diseases—carried all that is in the train of our sins. (6) Matt. xii. 17. Matt. xii. 17. 15. ... καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολ- 15... . And great multitudes followed dol, καὶ ἐθεράπευσεν αὐτοὺς πάντας, him, and he healed them all ; (16) (16) καὶ ἐπετίμησαν αὐτοῖς iva μὴ pave- And charged them that they should pov αὐτὸν ποιήσωσιν" [17] ἵνα πληρωθῇ not make him known; (17) That it τὸ ῥηθὲν διὰ ‘Hoatov τοῦ προφήτου might be fulfilled which was spoken λέγοντος (18) [Ἰδοὺ ὁ παῖς μου, k.7.A.] by Ksaias the prophet, saying, (18) 17. wa c. BCD 1. 33. Or Eus?... or [Behold my servant, ete. ] ows c. EGKLMSUVXA ete | δια (et. Eus) ... C** Chr™°se® ὑπο | A om του. Matthew here quotes Isa. xlii. 1—4, and introduces it with the same formula as has been just met with, so that the same things are to be noted here also. In the last example the ἵνα πληρωθῇ showed the connection between Isaiah’s words and Jesus’ curing of diseases. Here, other words from Isaiah are quoted, which, however, do not refer to what is said in ver. 15, “and He healed them all,” but to what is recorded in ver. 16, “and He charged them that they should not make Him known.” 256 Matt. xiii. 35. 84. ταῦτα πάντα ἐλάλησεν ὁ ᾿Τησοῦς ἐν παραβολαῖς τοῖς ὄχλοις, καὶ χωρὶς παραβολῆς οὐδὲν ἐλάλει αὐτοῖς᾽ (35) ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προ- MATT, XI, 35 5 XXL. 4. ( Table D. 111 Matt. xiti. 35. 34. All these things spake Jesus unto the multitude in parables ; and with- out a parable spake He not unto them ; (35) That it might be fulfilled which was spoken by the prophet, saying, [1 will open my mouth in parables, etc. ] φήτου λέγοντος [ Avol&w ἐν παραβολαῖς τὸ στόμα μου, K.T.A.] 35. Πρμοφητου ... 1. 18. 88. 124. 253. edd ap Eus (in psalm. διὰ ποίου δὲ προφήτου ταῦτα εἴρηται ἢ διὰ τοῦ προκειμένου ᾿Ασάφ; ὃ μὴ συνιέντες τινὲς προσέθηκαν ἐν τῷ εὐαγγ. τὸ διὰ Ἡσαΐου τοῦ προφήτου. ἐν δέ γε τοῖς ἀκριβέσιν ἀντιγράφοις ἄνευ τῆς προσ- θήκης τῆς διὰ Ἡσαΐου ἅπλως οὕτως εἴρηται.) item nonnull ap Hier et Porphyr. In this passage the introductory formula is briefer than in the preceding, excepting Matt. 11. 23, which it resembles, only having the singular προφήτου, as but one is quoted from: whereas that place gives προφητῶν, since several writings are in view. The writing here is Ps. lxxviii. 2, the writer of which, as the heading shows, was Asaph, here called tod προφή- tov. The phrase ὅπως πληρωθῇ marks the connection beween what is stated in the foregoing context, viz., that “Jesus spake in parables,’ and was not in the habit of speaking to the people “without a parable,” and the words of Asaph in that quotation. See Table B. 11. 2. (9), p. 148. (8) Matt. xxi. 4. 4, All this was done that it might be fulfilled which was spoken by the prophet, saying, (5) [Tell ye the daughter of Sion, Behold, thy King cometh unto thee, etc. | Matt. xxi. 4. 4, τοῦτο δὲ ὅλον γέγονεν ἵνα πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος (5) [Εἴπατε τῇ θυγατρὶ Σιών ᾿Ἰδοὺ 6 βασι- λεύς σου ἔρχεταί σοι, κ-.τ.λ.]} 4. δια... LZ al4 ὑπο] προφητου ... 42. a ch Chr Hil add ζαχαριου (sic M aliique in margine notatum habent) item al? aeth™'* (cop ap Wtst sed nec Wilk nec Schw testatur) ησαιου. Here we have very nearly the same introductory formula as that first met with in this table; ὑπὸ κυρίου being omitted here (which of course is implied, as in all the other places where it does not occur) is the only difference. With that exception, the points noted there are to be noted here; and wa πλη- Table D. 111 MATT. xxvVit. 35. 257 ρωθῇ denotes the relationship that the triumphal entry of our Lord into Jerusalem, with the events preceding and subsequent— for it is to them that τοῦτο δὲ ὅλον γέγονεν, “ now all this hap- pened,” referred—bore to the words of the prophet which are here quoted. The first clause seems taken from Isa. Ixii. 11, “Say ye to the daughter of Zion,” to which is joined on the exhortation from Zech. ix.9; whereby the various readings noted above are accounted for. But it must be remembered that an address to the daughter of Zion is no unusual thing with Zechariah, e.g. Zech. 11. 10, and ix. 9 begins with one: “Rejoice greatly, O daughter of Zion.” See Table B. 11. 2. (12), p. 151. (9) Matt. xxvii. 35. 35. And they crucified him, and parted his garments, casting lots; that it might be fulfilled which was spoken Matt. xxvii. 35. 35. σταυρώσαντες δὲ αὐτὸν διεμερίσαντο τὰ ἱμάτια αὐτοῦ βάλλοντες κλῆρον. 35. κληρον (Gb Sz) ὁ. ABDEFGHKLM SUV al fere2 syr item syrP ™8 (ibi est: hic locus prophete non inventus est in duob. cdd. Gr. neque in ipso by the prophet, [They parted my garments among them, and upon my vesture did they cast lots.] antiquo syriaco) cop sah aeth f ff! 5: 1.1 fu for emm ing fol* sixt pers? al Tit Chr al Orit Hil Aug ... στ add (prob Schu) ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ (Δ al Eus δια, item per 1544 vg) τοῦ προφήτου [Διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς (A avrous), καὶ ἐπὶ τὸν ἱματισ- μόν μου ἔβαλον κλῆρον.) c. Δ ἃ] ἃ Ὁ ὁ 55 vg*4 am lux fr sax syr? ἃ] Eus Ath. See Table C. IV. 1. (2), p. 219, for remarks on this passage. According to the received text, there are three things to be noted here, viz, first, τὸ ῥηθέν, “the thing spoken,” being the quotation from Ps. xxii. 19; next, ὑπὸ (rather διὰ) τοῦ προφήτου, “through the prophet,” showing that the utterance was prophetic, and that a psalmist might be at the same time a prophet, his song being a foreword ; and third, ἵνα πληρωθῇ, Which marks the connection between the incident here recorded, that “they shared His garments by casting lots,” and the psalmist’s pro- phetic utterance. It bears against the genuineness of the Text, Recept., and in favour of the text of Tischendorf, that λέγοντος is omitted. προφήτου in all the other instances in Matthew is followed by it. 17 258 JOHN ΧΙ. 38; xu. 18. [Table Ὁ. II. (10) John xii. 38. John xii. 38. 37. τοσαῦτα δὲ αὐτοῦ σημεῖα πεποιηκότος 37. But though he had done so many ἔμπροσθεν αὐτῶν οὐκ ἐπίστευον eis miracles before them, yet they be- αὐτόν, (38) ἵνα ὁ λόγος Ἡσαΐου τοῦ lieved not on him; (38) That the προφήτου πληρωθῇ, ὃν εἶπεν, [Κύριε, saying of Esaias the prophet might τίς ἐπίστευσεν TH ἀκοῇ ἡμῶν; κιτ.λ.]} be fulfilled, which he spake, [Lord, 37. de... G go al om | avrov... A al who hath believed our report ? etc.] post onu. pon; alé om (επίστευον ... G 13. 69. 124. 846. 4130 fere a e f go al Eusem bis Did Aug ἐπίστευσαν. In the introductory formula here, notice first, ὁ λόγος, “the saying,” which points out the quotation; next, whose it is, ‘Hoaiov, “ Isaiah’s,” thus intimating in which writing of the Old Testament the quotation will be found (Isa. liii. 1); thirdly, his official dignity, tod προφήτου, “the prophet,” the speaker before men for God, in regard to both God’s will and future events, which are equally revealed by God alone; but here he speaks to God in regard to the reception by men of God’s message—“ Lord, who hath believed our report?” fourthly, this last point is denoted in ὃν εἶπεν, “which he spake;” and lastly, ἵνα πληρωθῇ warks the relation in which the treatment of Jesus, notwithstanding the so many signs which He did before the people, in their not believing on Him, stands to Isaiah’s utterance which the apostle adduces. (11) John xiii. 18. John xiii. 18. 18. οὐ περὶ πάντων ὑμῶν λέγω᾽ ἐγὼ οἷδα.: 18. I speak not of you all: I know ots ἐξελεξάμην" ἀλλ᾽ ἵνα ἣ γραφὴ πλη- whom I have chosen: but that the ρωθῇ [Ὁ τρώγων per’ ἐμοῦ, «.7.d.] scripture may be fulfilled, [He that 18. eyw ... AK 4180 fere ὁ 1 q cop (oda eateth with me, etc.] yap eyw) syr arm al Cyr add yap, hine Ln [y.] | ovs c. ADEFGHKSU AA al pler Eus Thdrt ... BCLM 33. 157. Cyr twas (Ln) | ἡ yp. πληρωθη ... D it mu vg go rAnp. ἢ Yp. In these last conversations of our Lord with the apostles, as recorded by John, we find Him in this passage quoting Ps. xli. 10, which he calls ἡ γραφή, “ the scripture.” The words, as given here, are “He that eateth bread with Me hath lifted up his heel against Me.” The apostles did not suspect any such thing as that intimated in these words; but Jesus assures them that it was well known to Him: “I speak not of you all: Table D. 11.] JOHN Xv. 25. 259 _I know whom I have chosen ” (ver. 18). “ Verily, verily, I say unto you, that one of you shall betray Me” (ver. 21), were the words that fell from His lips on their ears; and He had said before: “From now I tell you before it happen, that ye may believe, when it has happened, that I am He,” thus making a prophetic declaration, in which He involves His Messiahship, as is deducible from ver. 20. The announcement of His betrayal to take place seems to startle the company; and to some of them He indicated who should do it, by handing a sop which He had dipped to Judas Iscariot, Jesus having answered the question of one of them (probably John, the writer of the Gospel), who had been beckoned to by Peter to ask Him, by saying: “He it is, to whom 1 shall give a sop, when I have dipped it” (ver. 2426). The connection between ἡ γραφή, “the scripture,” which Jesus quotes and the circumstances just narrated, particularly Judas’s partaking of the meal along with Jesus, and purposing to betray Him, and actually effecting it, is pointed out by the phrase ἵνα πληρωθῇ. See Table A. IIT. 1. (6). (12) John xv. 25. John xv. 25. 24. ... viv δὲ καὶ ἑοράκασιν καὶ μεμισή- 24... . But now have they both seen κασιν καὶ ἐμὲ καὶ τὸν πατέρα μου. (25) and hated both me and my Father. GAN iva πληρωθῇ ὁ λόγος ὁ ἐν τῷ νόμῳ (25) But that the word might be αὐτῶν γεγραμμένος ὅτι [ἐμίσησάν pe fulfilled that is written in their law, dwpedy. | [They hated me without a cause. ] 25. αλλ (ita unc omn, non ἀλλα) ... om 47. 61. syr al | γεγραμ. h. 1. ὁ. BDG LX 1. 254. 2P€ al ut vdtr it vg arm Or Cyr ... στ ante ev τῷ pon ὁ. AEH IKMSUAA al pler go al. In this introductory formula, as in the preceding, our Lord calls the quotation ὁ λόγος, “the saying.” He next tells where it is to be found—ev τῷ νόμῳ αὐτῶν, “in their law,” a name which He applies to the book of Psalms, for it is there the quoted words are read; a name, however, which of course includes more than that book, which indeed comprehends all the sacred books of the Jews. He tells, thirdly, in what form the saying exists—o γεγραμμένος, “ which has been written”—thus intima- ting that it has not come down by word of mouth, as if it were found in their oral law,—a law, His view of which Jesus gives when He says, as is recorded in Matt. xv. 6, “ Thus have ye 174 260 JOHN XIX. 24; 36. [Table Ὁ. IT. made the commandment of God of none effect by your tradi- tion;” but as found in their written law. He tells, lastly, the connection in which such a saying stands to this conduct of the Jews by the phrase ἵνα πληρωθῇ. The beginning of ver. 25 would seem to be elliptical, ἀλλ’ “ but,” requiring some such expression as this after it: “this hath happened,” τοῦτο γέγονεν : and a similar remark may be made on the previous passage. See Table A. 11. 2. (11), p. 62. (13) John xix. 24. John xix. 24. 24. εἶπαν οὖν πρὸς ἀλλήλους Μή σχίσω- μεν αὐτόν, ἀλλὰ λάχωμεν περὶ αὐτοῦ, τίνος ἔσται. ἵνα ἡ γραφὴ πληρωθῇ ἡ λέγουσα [Διεμερίσαντο τὰ ἱμάτιά μου, K.T.A. ἢ 24. They said therefore among them- selves, Let us not rend it, but cast lots for it, whose it shall be ; that the scripture might be fulfilled which saith, [They parted my raiment, etc.] 24. εἰπαν c. LX al?... or Ln εἰπὸν c. rell ut vdtr | ovv...D*,* cop”! syr? τι de (syr aeth al et dixerunt) εσται ... D*,* ἐστιν, item it vg Cyp al cujus sit | y λεγουσα ... B 249.a Ὁ ce ff2 (non ἢ g 1 vg) sab persP om: ita Ln. See Table A. IIT. 1.(7), p. 79, for remarks on this passage. John might have preceded the introductory formula by the words, τοῦτο δὲ γέγονεν, “and this happened,” for there is an ellipsis between his account of the incident and the adduction of the quotation with its preface, which such an expression supplies. Here are two things to be noted : first, ἡ γραφή, “ the scripture,” a portion of which John adduces, viz., Ps. xxii. 19, introducing it by ἡ λέγονσα, “ which saith,’ here equivalent to “in these words ;” and second, the connection between that passage and the occurrence just narrated, which the phrase wa πληρωθῇ sets forth. (14) John xix. 36. John xix. 36. 89. ἐπὶ δὲ τὸν ᾿Ιησοῦν ἐλθόντες ... οὐ 33. But when they came to Jesus . . κατέαξαν αὐτοῦ τὰ σκέλη ... (86) ἐγέ- vero γὰρ ταῦτα ἵνα ἣ Ὑραφὴ πληρωθῇ [ Ocroty οὐ συντριβήσεται αὐτοῦ. 36. yap ... Kal! δε. they brake not his legs ... (86) For these things were done, that the scripture should be fulfilled, [A bone of him shall not be broken. | Here is the phrase which, as said above, John might have prefixed to the formula, viz., ἐγένετο yap ταῦτα, “for these things took place.” It does away with the abruptness of the intro- duction. He applies the name ἡ γραφή, “ the scripture ” to the Table D. IL] GENERAL SUMMARY. 261 passage which he quotes, but he omits ἡ λέγουσα, “ which saith,” said above to be equivalent to “in these words ”—a circum- stance which is noticeable, inasmuch as the exact words he employs are not found in the Old Testament, though three passages— Exod. xii. 46, Numb. ix. 12, and Ps. xxxiv. 21—con- tain the fact in type or prophecy. And the expression ἵνα πληρωθῇ, as usual, points out the connection between this Old Testament passage containing the fact in type or prophecy, and the fact as narrated in the Gospel. See Table A. III. 1. (8), p. 80. GENERAL SUMMARY. From this examination it is seen that only two of the New Testament writings contain quotations introduced by the for- mula iva or ὅπως πληρωθῇ, viz., Matthew and John’s Gos- pels, the former furnishing nzne instances, and the latter five, thus making fourteen in all. They have all occurred in pre- vious tables, so that none has a special place here. These being historical books, it has to be noticed by whom the phrase is made use of ; and of the nine found in Matthew’s Gospel, all are by himself, whilst of the jive in John’s, there are two ascribed to Jesus, and the other three are made by John. It is of importance to observe this in considering the meaning of the phrase: that it is not employed by Matthew and John merely, in their historical narrative, as if they would show the relationship between certain incidents in our Lord’s life, and certain utterances found in the Old Testament, making the former the counterpart of the latter, or the latter anticipative of the former, but used by Jesus also, whose example they thus follow, and whose teaching they may thus have recorded. Of the Old Testament writings, five are quoted from, as the following table shows, with the number of places taken from each :— Book of O.T. No. of Quot. Book of O. T. No. of Quot. Book of 0. T. No. of Quot. Exodus. . 1 Psalms . ἘΠ ΠΡΌΣ ἢ Hosea . 5 1 Numbers . 1 Isaiah . . C6 Zechariah =i The numbers here make up, as above, fourteen in all, as one passage, John xix. 36, may be assigned to either Exodus, Num- bers, or Psalms. 262 TABULAR SUMMARY. [Table D. Υ Jesus quotes two of those from Psalms; John quotes one from Psalms, one from Isaiah, and that threefoldly referable one just noticed; while Matthew quotes all the rest, viz., two from Psalms, the jive remaining from Isaiah, and one apiece from Hosea and Zechariah. TABULAR SUMMARY OF TABLE D. BOOKS OF NEW TESTAMENT, BOOKS OF OLD TESTAMENT, with No. of instances occurring. with No. of passages quoted. TaBLe D. I. TABLE Ὁ): II. TABLE D. I. TaBLE D. II. Matt. . 3 Matt. 9 τ] aiGens ae. al 1 Marks ol 17 σοῦ, 1 ΟΥ ΤΠ) Εἰσος 2 John . 5 5a eevee eonnlan oT il Acts) el: if Numb. 1 Rom. .1 orl 1 | Psalms 1 Psalms 5 or 6 6 Galle elvor 1h | Miserly 5 2 Isaiah 6 8 James . 1 1 | Jerem.. 2 2 Hosea 1 il Zech. - ἢ 1 2— 8 Or 2 14 =) i= Clore 14 22 It is seen from this tabular summary that seven out of the seventeen writings of the New Testament in which quotations occur, make use of an introductory formula in which πληρόω in one form or other is employed, and by glancing down the right-hand column, how many instances are met with in each writing respectively. It is also seen that six of the New Tes- tament writers, or all who quote excepting Peter, furnish instances of its use, Matthew making 12, John 5, and each of the others—viz., Mark, Luke, and James—-one, but Paul 2. It is, however, to be remembered that only two are found here which are found nowhere else, all the rest having been met with in previous tables. Again, from this tabular summary it is seen that nine at least out of the twenty-five Old Testament writings from which quotations are made, have been used as sources, and a glance at the right-hand column shows how many passages are quoted from each wr iting respectively by an introductory formula containing πληρόω in one form or other—8 from Isaiah, 6 from Psalms, 4 from the Pentateuch, 2 from Jeremiah, and one each from Hosea and Zechariah. But there specially belong here only one each from Exodus and Leviticus, as pointed out above. TABLE E. Embraces all those quotations which. are introduced by a formula not comprised under any of the preceding tables. It may be divided into two parts, a general and a special, Table E. 1 denoting the former, and showing that no particular book or writer is quoted from ; and Table E. 2 the latter, that some particular book or writer is quoted from. TABLE E. 1, Where the formula is general, 2.e., where no particular book or writer is named as quoted from. (1) Matt. ix. 13. Matt. ix. 13. 18. πορευθέντες δὲ μάθετε τί ἐστιν ["EX- 13. But go ye and learn what that eos θέλω καὶ ov Ovotar.| meaneth : [Lf will have merey, and not sacrifice. | Jesus had called Matthew to the apostleship (ver. 9), who made a feast for Him in his house (Luke v. 27—29), whereat many publicans and sinners were also present (ver. 10). The scribes and Pharisees found fault with Jesus and His disciples for eating with such; but it was to the disciples they did so (Luke v. 30; Matt. ix. 11). Jesus, however, heard it (ver. 12), and in all likelihood such was intended ; and He did not remain silent. He answered their fault-finding questions: “ Why do ye eat and drink with publicans and sinners?” (Luke v. 30,) “Why eateth your Master with publicans and sinners ?” (Matt. ix. 11,) by telling them, “They that are whole need not a physician, but they that are sick” (Luke ν. 31). He is the 264 MENTE. Gare [Table E. 1. physician, and the sick need Him. And by “the sick,” He meant “sinners;” for He afterwards adds, “I came not to eall the righteous, but sinners to repentance ” (Luke v. 32), just such sinners as “the publicans and others” (Luke v. 29) that were sitting at meat with Him. And thus does He defend His conduct and that of His disciples. The Pharisees may have thought themselves here spoken of as “ the righteous,” as “them that are whole,” and no doubt they did; but Jesus has a word specially for them—* But do ye, having gone, learn what it is, ‘T wish mercy, and not sacrifice.” He quotes from Hosea vi. 6, thus sending them to their Bible, as we should say, where they would find God expressing Himself as finding “more de- light in mercy than in sacrifice, and in the knowledge of Him than in burnt offerings.” See also Mic. vi. 6—8, where the same thought is expressed; and Ps. 1. 7, 8, 14, 16—21, where their reproof will be found. (2) Matt. xii. 7. Matt. xii. 7. 7. εἰ δὲ ἐγνώκειτε τί ἐστιν [Ἔλεος θέλω 7. But if ye had known what this καὶ οὐ θυσίαν,] οὐκ ἂν κατεδικάσατε meaneth, [I will have mercy, and τοὺς ἀναιτίους. | not sacrifice,] ye would not have con- demned the guiltless. This is another occasion whereon Jesus quotes the same passage as that just considered. It was the Sabbath day, and the disciples, as they were passing through a field of corn, began to pluck the ears, and to eat (ver. 1); which when the Pharisees saw, they complained to Jesus, even telling Him that it was not lawful for them to do such a thing on the Sabbath day (ver. 2). They had found fault to the disciples themselves also (Luke vi. 2). Their offence was not the act of plucking the ears of corn, rubbing them in their hands, and eating the grains, because they were hungry, for their law allowed all that (Deut. xxiii. 25); but it was their doing so on the Sabbath day, as if it were forbidden by the fourth commandment (Exod. xx. 10). That is the point to which Jesus replies in ver. 3—5, by the two instances from the Old Testament ; and then He shows His authority and dignity, when He adds, (ver. 6) “ But I say unto you, that in this place Table E. 1. MATT. xxi. 16. 265 is one greater than the temple.” And He has a special word for them, (ver. 7) “ But if ye had known what it is, ‘I wish mercy, and not sacrifice,” ye would not have condemned the guiltless.” The disciples are guiltless—they have not done an unlawful thing on the Sabbath day, therefore they need not have been condemned. But in condemning them, the Pharisees had condemned themselves, as Hosea vi. 6 would show, if they learnt its meaning, which, however, they had not yet known, as their fault- Suvi with the disciples showed. (3) Matt. xxi. 16. Matt: παι. 16. 15. ... οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς... 15... . the chief priests and scribes ἠγανάκτησαν. (16) καὶ εἶπαν αὐτῷ . . were sore displeased. (10) *"Axovers τί οὗτοι λέγουσιν ; ὁ δὲ ᾿Τησοῦς ‘And said unto him, Hearest thou λέγει αὐτοῖς Nal οὐδέποτε ἀνέγνωτε what they say ? And Jesus saith ὅτι [ἐκ στόματος νηπίων, K.T.d.] unto them, Yea; have ye never read, [Out of the mouth of babes! etc.] Now was Jesus’ triumphal entry into Jerusalem. Now was ancient prophecy fulfilled (ver. 4, 5; Isa. Ixii. 11; Zech. ix. 9). Now were “the multitudes that went before and that fol- lowed ” crying, “ Hosanna to the son of David: Blessed is He that cometh in the name of the Lord; Hosanna in the highest” (ver. 9). Now did He give proof of His authority, by driving the sellers and buyers with their traffic out of the temple (ver. 12), and of His power to heal by curing the blind and the lame (ver. 14). But the chief priests and scribes were sore dis- pleased when they saw the wonderful things He did, and heard the children, who had taken up the ery of the mul- titudes, shouting in the temple “Hosanna to the son of David” (ver. 15) ; and they said unto Jesus, Hearest Thou what these are saying? To which He replied, Yes, and added, “Have ye never read, ‘Out of the mouth of babes and suck- lings Thou hast perfected praise’?’? These words are found in Ps. viii. 3, in an address to the Lord, and in that verse they would find themselves exhibited in the words “because of thine enemies,” as also why the Lord was causing praise to ascend from the mouths of the children, viz, “that Thou mightest still the enemy and the avenger.” And they were indeed showing themselves to be the enemies of God by their 266 Acts x1. 47. [Table E. 1. hostility to HisSon. The writer of the Epistle to the Hebrews, in ch. ii. 6—9, applies a portion of this Psalm viii. viz., ver. 5—Y, to Jesus; and in 2 Cor. xv. 27, Paul evidently refers an extract from ver. 7 of the psalm to Christ: “He hath put all things under His feet.” It was appropriate, then, to turn their attention to that psalm. (4) Acts xiii. 47. Acts xiii. 47. 47. οὕτως yap ἐντέταλται ἡμῖν ὁ κύριος 47. For so hath the Lord commanded [Τέθεικά σε εἰς φῶς ἐθνῶν, K.T.d.] us, saying, [1 have set thee to bea 47. D* 47.™8 Cyr Thdrt evreradxev, lott light of the Gentiles, ete.] al εντελλεται | D8 57.* om nuw (al mu ante avrer. pon) | ο κυριος ... DE al Cyp add dou. Paul and Barnabas are at Antioch in Pisidia (ver. 14), and on a Sabbath day they had gone into the synagogue (ver. 14), when Paul was asked to address the congregation (ver. 15). He did so (ver. 16—41), “and when the Jews were gone out of the synagogue, the Gentiles besought that these words might be preached to them the next Sabbath” (ver. 42), or as Tischendorf’s text has it, ἐξιόντων δὲ αὐτῶν παρεκάλουν εἰς TO μεταξὺ σάββατον λαληθῆναι αὐτοῖς τὰ ῥήματα ταῦτα, “and when they were gone out, they besought that these words (or things) might be preached to them the next Sabbath.” Accordingly, “the next Sabbath day, came almost the whole city together to hear the word of God” (or of the Lord, Tisch. text, tov κυρίου, ver. 44), when Paul spake to them. But the Jews, filled with envy, spake against what Paul was saying (ver. 45), on which he tells them that “it was necessary the word of God should first be preached to them; but seeing they put it from them, he would turn to the Gentiles” (ver. 46). And then he quotes from Isa. xlix. 6, which contains, as it were, his com- mission to do so—“I have set Thee to be a light of the Gen- tiles,” ete. But these words do not speak of Paul. It is of Paul’s master, the Lord Jesus Christ, they speak. He is the light of the Gentiles. And it is for that very reason that Paul will speak of Him to the Gentiles. Even these words, in which He is so set forth, amount, in Paul’s view, to a command, and hence he says, “ We turn to the Gentiles ; for thus hath the Lord Table E. 1.] HEBy Va 55 ὙΠ| 17. 267 commanded us” (ver. 46, 47.) It is clear, then, by whom the quoted words were uttered, even by the Lord; and as they are found in Isaiah, they prove his inspiration. If they are the Lord’s words, Isaiah could know to write them only by their being told him. And, if they are only Isaiah’s words, Paul would not say of them, “Thus the Lord hath commanded us: I have set Thee,” etc. But Paul has so said, therefore Isaiah was only the Lord’s mouthpiece. It was through him the Lord spake. And hence Paul’s words can only mean that Isaiah was inspired. (5) Heb. v. 5. Heb. v. 5. 5. οὕτως καὶ ὁ Χριστὸς οὐχ ἑαυτὸν €66- 5. So also Christ glorified not himself ἕασεν γενηθῆναι ἀρχιερέα, ἀλλ᾽ ὁ to be made an high priest ; but he λαλήσας πρὸς αὐτόν [Tids μου ef σύ, that said unto him, [Thou art my ἐγὼ σήμερον γεγέννηκά ce. | Son, to-day have I begotten thee.] 5. Καὶ om our. k. ο Xs | γενηθηναι (D* al mu Ὑεννηθ.) ... A 71. al® γενεσθαι. Paul here quotes from Ps. ii. 7, prefacing with 6 λαλήσας πρὸς αὐτόν, “He that said to Him,” meaning to Christ, so that it was Christ to whom these words were spoken by One who called Him HisSon. Now the previous verse, taken in connec- tion, makes known who this was. It says, “And no man taketh this honour (viz., of the high-priesthood) unto himself, but he that is called of God, as Aaron;” and then follows the present verse, “So also the Christ glorified not Himself to become a high priest; but He that said to Him,” which can only mean God. And by turning to the psalm, we find the quoted words preceded by “The Lord hath said unto me.” The psalmist then represents the Messiah as speaking: “I will declare the decree: the Lord hath said unto me, ‘ Thou art My Son; this day have I begotten Thee.” What Paul quotes was spoken by the Lord to the Messiah, and was in fact the form of his appointment to the high-priesthood. (6) Heb. vii. 17. Heb. vii. 17. 16. ... ἀλλὰ κατὰ δύναμιν ζωῆς ἀκατα- 16. ... but after the power of an λύτου. (17) μαρτυρεῖται yap ὅτι [σὺ endless life. (17) For he testifieth, ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν [Thou art a priest for ever after the Μελχισεδέκ.] order of Melchisedec. ] Zz 268 GENERAL SUMMARY. [Table E. 1. 17. μαρτυρειται (Gh”) c. ABD*E* al plus® cop sah basm sl Chr Thph ... στ -ρει ο. CD***E**KL al pler Thdrt al. This quotation is taken from Ps. ex. 4, and does not appear here in this epistle for the first time. It is introduced in proof of the statement just made (ver. 15, 16)“. . . after the similitude of Melchisedec there ariseth another priest, who is made .. . after the power of an endless life.” And this is advanced as one of the proofs of what is asserted in ver. 12, “For the priesthood being changed, there is made of necessity a change also of the law,” the other proof being that our Lord, of whom the things were spoken, belonged to the tribe of Judah, and not to the tribe of Levi (ver. 13, 14), to which was attached the priesthood under the Mosaic or legal dispensation (ver. 5; Numb. i. 50—53; iii. 6—10). This last part shows to whom the testimony was borne (μαρτυρεῖται), viz, to our Lord, and the same thing is evident from the place where this quotation first occurs, viz. ch. v. 5, 6, “. . . Christ glorified not Himself to be made an high priest, but He that said unto Him. . . . As He saith also in another place, Thou art a priest for ever after the order of Melchisedec.” And here we find who bore the testimony, viz. God, by whom He was called (ver. 4), as is ex- pressly stated in ver. 10, “called of God an high priest after the order of Melchisedec” (see also vi. 20). By turning to the psalm we read, (ver. 4) “The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Mel- chisedec,” where the quoted words are seen to have been spoken by the Lord. And they were spoken to the Messiah or the Christ, says Paul, who in so saying follows his Master. See Matt. xxii. 42—45, or Luke xx. 41—44. This psalm David could write only as inspired of God. GENERAL SUMMARY. This examination shows that there are three writings of the New Testament to be placed in this Table E. 1, viz., Matthew, Acts, and Hebrews, and the subjoined table gives the number of instances in each :— Table E. 1.] GENERAL SUMMARY. 269 N. T. writing. No. of inst. N. T. writing. No. of inst. N. T. writing. No. of inst. Matt.’s Gospel 3 Acts/of ΑΡ τ ἃ Paul's Ερ. ἴο Ηθρ. 2 thus making six instances in all. As to the historical books, the three in Matthew’s Gospel were made by Jesus, and the one in Acts of Apostles by Paul, who of course gave the two in his Epistle to the Hebrews. Of the Old Testament writings there are three quoted from under this heading, viz., Psalms, Isaiah, and Hosea, of which the first gives three, and the other two one each, thus making only five, but the passage in Hosea is quoted twice. Jesus quotes one of the passages from the Psalms, and Paul the other two, from whose use it is clear that the writer was inspired, inasmuch as in both cases he gives what the Lord said, which he could only do by the Spirit’s making it known to him. Again, the passage from Isaiah is also given by Paul, whose introductory words show that the Lord spake them through the prophet; for the words are, “For thus hath the Lord commanded us.” Yet, as was remarked in the note, the quoted words did not contain a command, nor were they spoken to Paul and his companions, but to the Messiah, who was set for the light of the Gentiles. However, this that God had spoken was to be brought about ; His salvation was to be earried to the Gentiles; and Paul looked upon the fact that such was to take place as equivalent to a command to him who had been appointed to preach the gospel to the Gentiles. (Gal. π| 7, 8; Rom. xi. 18; Eph. ii. 8; Acts xxu. 21.) TABLE E. 2 Embraces all those quotations introduced by a formula not coming under any of the former tables, and which is special, 1.6., refers to some particular book or writer. (1) Matt. xix. 4. Matt. xix. 4. 4. ὁ δὲ ἀποκριθεὶς εἶπεν, Οὐκ ἀνέγνωτε 4. And he answered and said unto ὅτι ὁ ποιήσας ἀπ᾽ ἀρχῆς [ἄρσεν καὶ them, Have ye not read that he θῆλυ ἐποίησεν αὐτούς ;| which made them at the beginning 4. εἰπεν c. BDL al pauc acc 6 ff!'*h [made them male and female ?] cop sah al Or ... or add avras ο. CE FGHKMSUVA al pler Ὁ f g!-* vg syr'tt (et.°") al Op | ποιησας (et. Naz al) ... B 1. 22. 33. 124. (cop sah) Or? Tit Meth Ath κτισας. The Pharisees had come to Jesus for an answer to the ques- tion: “Is it lawful for a man to put away his wife for every cause?” (ver. 3). But this they asked tempting Him, as the evangelists tell us. Jesus replies by asking another question, as Mark informs us in chap. x. 3, viz. “What did Moses com- mand you?” and when they repeat Moses’ regulation (ver. 4), He explains the cause thereof, viz., the hardness of their hearts (ver. 5), but tells them that it was not so at the beginning, appealing to themselves, as Matthew records in our passage, and asking, “Have you not read that He who made them at the beginning made them a male and a female?” He refers them to Gen. i. 27 or v. 2, where is an account of the creation of man, and shows them that there, if they have eyes to see, they may find an answer to their question. “The Maker at the beginning made them a male and a female.” If the man had put away his wife, where would he have found another ? And “the Maker” made only one female for him, to be his wife all the days of her life. Jesus asks them, “Have ye not read ?” showing that the writing to which He referred He re- Marr, x1x, 17. Table E. 2.] 271 garded as an historical narrative—as an account of what had really taken place. The authenticity of these chapters of Genesis is thus vouched for. Jesus would not have appealed to them, had they been merely mythical stories. And had the Pharisees, too, so considered them, they might have turned aside His reference by so stating. But they do not. Jesus indeed carries the matter as far back and as high up as it can be carried. He does not go back to Moses’ days only, but to the beginning; and though they may repeat Moses’ regulation (ver. 7), He gives the same explanation of it (ver. 8), but re- iterates that “from the beginning it was not so.” And He carries it as high up as it can be carried; for He adduces what is read in Gen. 11. 24, as spoken by God, and gives the conclu- sion, “ What therefore God hath joined together, let not man put asunder ” (ver. 6). And the utterance of a divine legislator is heard in the closing words, when He speaks as one having authority, (ver. 9) “And I say unto you;” as if God the Maker, who had at the first made the twain one flesh, were now again delivering His injunction—which was really the case. An old scholium has it: οἰκονομικῶς δὲ οὐκ εἶπεν ᾿Εγὼ ὁ κτίσας τὸν ἄνθρ., GAN ὁ ποιήσας ἀπ᾽ ἀρχῆς. (2) Matt. xix. 17. Matt. xix. 17. 16. καὶ ἰδοὺ εἷς προσελθὼν αὐτῷ εἶπεν Διδάσκαλε, τί ἀγαθὸν ποιήσω ἵνα σχῶ ζωὴν αἰώνιον ; (17) ὁ δὲ εἶπεν αὐτῷ ... εἰ δὲ θέλεις εἰς τὴν ζωὴν εἰσελθεῖν, τήρει τὰς ἐντολάς. (18) λέγει αὐτῷ Ποίας ; ὁ δὲ ᾿Ιησοῦς εἶπεν Td [οὐ φονεύσεις, aN 16. διδασκ. (Gb”) c. BDL 1. 22. tisch ** 5.°Vae ff! Or ... στ add ayabe c. CE FGHKMSUVA rell pler it?! vg syr¥t (θυ. ὰ) cop sah ete Aug al | ayador ... 238. 248. syr™ sah ff? om | ποιήσω wa... L 28. 33. 157 ποιήσας | σχω ec. BD Or™t στ exw c. CEFGHKMS WiWAsete =, Τὰ 28. 33. 77. 157. 238. ΒΤ syrP™S arr aeth κληρονομήσω. 17. ets τ. ζω. εἰσελθ. c. BCDKL 88. 124. 248 it vg al Or Cyp Hier al ... or εἰσελθ. ε. τ. ζω. c. EFGHMSUVA ete | τήρει c. BD ... or τηρησον c. C EFGHKLMSUVA etc Or? ete. 18. Neyer... B 13. εφη (Ln) | τς... F 13. 124, al e om | eur. (H al vv aliq add avTw) ... B 13, 124. εφη (Ln). 16. And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? (17) And he said unto him, . . . but if thou wilt enter into life, keep the commandments. (18) He saith unto him, which? Jesus said, [Thou shalt do no murder, etc.] 272 Matt. xxl. 36, 39. [Table E. 2. The man who came to Jesus with the question, “ What good thing shall I do in order that I may have eternal life ?” receives for answer, “Keep the commandments, if you are willing to enter into life ; ” whereupon he asks, “ Which ?” and Jesus repeats from the fifth to the ninth of the Decalocue, adding what He elsewhere calls the second great commandment. Jesus thus quotes from Exod. xx. 12—16, only placing the fifth after the next four, or from Deut. v. 16—20 in the same way, and from Lev. xix. 18, which contains the second great commandment. (See Matt. xxii. 39.) The law, then, is evidently quoted from here. (3) ὦ Matt. xxii. 36 and 39. 35. Kal ἐπηρώτησεν εἷς ἐξ αὐτῶν νομικὸς πειράζων αὐτὸν καὶ λέγων (36) Διδά- σκαλε, ποία ἐντολὴ μεγάλη ἐν τῷ νόμῳ; (37) ὁ δὲ ἔφη αὐτῷ [᾿Αγαπήσεις κύριον τὸν θεόν σου ἐν ὅλῃ τῇ καρδίᾳ σου, κ.τ.λ.] (38) αὕτη ἐστὶν ἣ μεγάλη καὶ πρώτη ἐντολή. (99) δευτέρα δὲ ὁμοία αὐτῇ [Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. 85. και λεγων c. DEFGHKMSUVIA Matt. xii. 36 and 39. 35. Then one of them, which was a lawyer, asked him a question, tempt- ing him, and saying, (36) Master, which 7s the great commandment of the law? (37) Jesus said unto him, [Thou shalt love the Lord, ete.] (88) This is the first and great command- ment, (39) And the second is like unto it, [Thou shalt love thy neigh- bour as thself.] rell fere omn syr‘" syrP Ὁ ὁ ἢ ff* gt ἢ fu sax etc ... BL 33. e 861: g* 1 vg cop sah ΒΥ ἢ aeth om (Lin 49.) 87. o δε εφη aut. c. BL 33. cop sah ... D it ve edn avr. ts ... EFGHKMSU VIA ete o δε ts ed. a. (Gb Sz), item στο δε ws ειἰπεν (ita c. Minusc; unc omn al150 fere epn) avr. 88. η (Ὁ om) pey. κ. (L add 7) mpwr. (Gb’) c. BDLZ 1. 13. 33. 69. 118.124. 209. 846. 26€¥ it vg cop sah syr al mu Hil... στ πρωτη (A ἡ mp.) κ. wey. ὁ. Εἰ FGHKMSUVIA etc f syr? persP Aug Op. The lawyer here asks Jesus, “ Which is the great command- ment in the law?” It is thus evident from what writing the quotation will be made, viz., from the law. And Jesus answers by quoting from Deut. vi. 5. That writing, then, formed part of “the law.” But the lawyer got more than he asked for, as Jesus called what he quoted, “The great and first command- ment,” which epithet “first ” suggested a second ; and so Jesus follows it up by telling him that the second is like to it (or Table E. 2.] MARK x. 6557 3,19. 273 that there is a second like to it), viz. “Thou shalt love thy neighbour as thyself,’ which is quoted from Lev. xix. 18, a book thus brought by implication under the name “ the law.” (5) (6) Mark x. 6 and 7. 5. καὶ ἀποκριθεὶς ὁ Inoods εἶπεν αὐτοῖς ... (6) ἀπὸ δὲ ἀρχῆς κτίσεως [ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς "] (7) [ἕνεκεν τούτου καταλείψει ἄνθρωπος, κ.τ.λ.] ... (9) ὃ οὖν ὁ θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω. 6. κτισεῶς (1 ἃ] κτησ.) ... D 255. 36°% Ὁ f ff* syr pers? om | αὐτοὺς (D 86". Mark x. 6 and 7. 5. And Jesus answered and said unto them, ... (6) But from the begin- ning of the creation, [God made them male and female.] (7) [For this cause shall a man leave, etc.]... (9) What therefore God hath joined together, let not man put asunder. 219. Ὁ f ff? k* fu go aeth pers? om) c. BCLA ¢ cop ... στ add o Geos, Ln [o 6c] c. ADEFGHKMSUVXD al pler it?! vg go syr¥™ al. A similar passage to this has been just considered in (1) of this table—which see. By Tischendorf’s text, which omits ὁ θεός in ver. 6, the words are brought nearer the original as found in Gen. 1. 27 or v. 2; so that the passage looks more like a quotation. But in making the quotation, given in ver. 7, 8, and taken from Gen. ii. 24, the formula found in Mat- thew, viz., “and said,” does not occur here. However, the words are evidently a quotation, as is seen from the inference : “So then they are no more twain, but one flesh.” And the words ὁ θεός may have crept into ver. 6 from ver. 9: “what therefore God hath joined together.” (7) Mark x. 19. 17. ... προσδραμὼν els καὶ γονυπετήσας αὐτὸν ἐπηρώτα αὐτόν Διδάσκαλε aya- Mark x. 19. 17. . . . There came one running, and kneeled to him, and asked him, θέ, τί ποιήσω ἵνα ζωὴν αἰώνιον κληρο- νομήσω; (18) ὁ δὲ ᾿Τησοῦς εἶπεν αὐτῷ ... (9) τὰς ἐντολὰς οἶδας [Μὴ μοιχεύ- ons, K.T.A.] 17. προσδρ. es (al mu Clem τις, al pauc syr? ™S add mdovowos) ... AKM al plus”? arm cdou τις (M om) πλούσιος προσδρ. Good Master, what shall I do that I may inherit eternal life? (18) And Jesus said unto him, ... (19) Thou knowest the commandments, [Do not commit adultery, etc.] A similar passage to this is Matt. xix. 17, which was con- sidered in (2) of this table. knowest the commandments ; Here Jesus says to him, “Thou ” and proceeds to quote them. See the former volume* on the quotation, as to its form. * “The Old Testament in the New,” pp. 26, 27. 18 - 974. Mark ΧΙΙ. 28, 91 ; LUKE ΧΎΠΙ. 20; Acts σαι. 6. [Table E. 2. (8) (9) Mark xu. 28 and 31. 28. καὶ προσελθὼν εἷς τῶν γραμματέων .. ἐπηρώτησεν αὐτόν Iota ἐστὶν ἐν- τολὴ πρώτη πάντων; (29) ἀπεκρίθη ὁ ᾿Ιησοῦς ὅτι πρώτη ἔστιν [[Ακουε “Io- ραήλ, κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστίν, (30) καὶ ἀγαπήσεις, κ.τ.λ.] ... (91) δευτέρα αὕτη [Δγαπήσεις τὸν πλησίον σου ὡς σεαυτόν.) μείζων τού- των ἄλλη ἐντολὴ οὐκ ἔστιν. 28, ἐντολὴ mp. παντ. c. BCLUA 33. 108. 127. 131. cop syr*™... AEFGHKM™8 SVXT al plus! vg Euth Thph zp. παντ. vt. (Gb Sz Ln), item στ mpwr. πασων evr. c. M al mu. 29. ort mpwrn εστ. ὁ. BLA cop... X 209. 299. ort πρωτ. παντων (209 πα- owyv) ... A(C)KM™8(M)U 33. 69. 131. al35 fere it®"4 vg go ort Tpwrn παντων (Δ πασων)ὴ εντολη (ita Gb; item Ln ore mp. παντ. [evro\n εστιν]) ... στ (Gb’) ore πρωτ. πασων (ita c. minuse. pauc; EFGHSVI al® fere παντων) των εἐντόλων. Mark xii. 28 and 31. 28. And one of the scribes came... asked him, Which is the first com- mandment of all? (29) And Jesus answered him, The first of all the | commandments is, [Hear, O Israel: The Lord our God is one Lord, ete.] (81) And the second zs like, |Thou shalt love thy neighbour as thyself. ] There is none other commandment greater than these. See (3)and (4) in this table for the similar passage in Matthew. (10) Luke xviii. 20. 18. καὶ ἐπηρώτησέν τις αὐτὸν ἄρχων λέγων Διδάσκαλε ἀγαθέ, τί ποιήσας ζωὴν αἰώνιον κληρονομήσω; (19) εἶπεν δὲ αὐτῷ ὁ Ἰησοῦς ... (20) τὰς ἐντολὰς οἶδας [Μὴ μοιχεύσῃς, κ.τ.λ.] 20: odas...D add-o δε εἰπεν ποίας. εἰπεν de 0 ts το. Luke xviii. 20. 18. And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life? (19) And Jesus said unto him, . .. (20) Thou knowest the commandments, [Do not commit adultery, etc.] See the similar passage of Matthew in (2) of this table. From Matthew it appears that he was a young man (Matt. xix. 20) and rich (ver. 22). From Mark, who records it in ch. x., it is seen that he was rich (ver 22), but here in Luke we find him to have been a ruler (ver. 18), as well as rich (ver, 28). (11) Acts vii. 6. 6. ἐλάλησεν δὲ οὕτως ὁ θεός, ὅτι [ἔσται τὸ σπέρμα αὐτοῦ πάροικον ἐν γῇ ἀλ- λοτρίᾳ, ... (7) καὶ τὸ ἔθνος ... κρινῶ ἐγώ] εἶπεν ὁ θεύς, [καὶ μετὰ ταῦτα, Κυσολο i 6. ovrws (am fu om; H* al mu veged demid al αὐτω, al tol Ath avtw ovrws) o θε. (D Ir™ add προς avroy, item vv aliq λεγων mp. αὖτ.) Acts vii. 6. 6. And God spake on this wise, [That his seed should sojourn in a strange land... . (7) And the nation... will I judge,] said God: [and after that, etc.] Table E. 2.] Acts vi. 31. 275 In this address of Stephen, he here quotes Gen. xv. 13, 14, introducing the quotation by ἐλάλησεν οὕτως ὁ θεός, “God thus spake ;” and inserting in the middle εἶπεν ὁ θεός, “ said God.” It is clear, then, whom he represents as the speaker, viz., God; and by turning to Genesis the same representation is found there. Stephen thus takes for granted the truth of that history from the way he uses it. The narrative, there- fore, is an account of real occurrences, which lie at the founda- tion of Israelitish history, and not a collection of myths. It is manifest also that God spake to Abraham, for the truth of the history vouches for that. The writer must have had this word of God either by tradition from Abraham to whom it was spoken, if Abraham did not write this portion of the early document, or by direct revelation from God, which would have its counterpart in the opening chapters of the book. I mean, God would do the same sort of thing in directly revealing the matter before us, that He did when He revealed the circum- stances of the creation. Hither way God spake, and we have on record what He said. (12) Acts vii. 31. Acts vii. 31. 31. 6 δὲ Μωῦσῆς ἰδὼν ἐθαύμαζεν τὸ 31. When Moses saw zt, he wondered at ὅραμα" προσερχομένου δὲ αὐτοῦ κατα- the sight: and as he drew near to νοῆσαι ἐγένετο φωνὴ κυρίου (32) [ Hyw behold 7, the voice of the Lord came ὁ θεὸς τῶν πατέρων σου, κ.τ.λ.] unto him, (92) Saying, [1 am the 31. D και mpocepx. aut. καταν. et D syr God of thy fathers, etc. ] aeth"t perg o κυριος εἰπεν auTw λεγων | κυριου (al? om, item E Beds" sed add εκ Tou ουρανου λεγουσα) c. AB (D vide ante) lo“ al mu am fu demid cop arm syrP ... στ (Gb) add προς αυτον c. C EH al pl vg*44 liq sah al Chr al. This quotation from Exod. iii. 6 is introduced by ἐγένετο φωνὴ κυρίου, “There was the voice of the Lord.” The quoted words themselves show who was the speaker of them, viz., God, so that Stephen could not call the sound otherwise than φωνὴ κυρίου, “the Lord’s voice.’ As noted above, D syr aeth give instead, “The Lord spake to him, saying :” and E Bed add “from heaven, saying,” which is not correct, as in Exod. iii. 4 it is, “God called unto him out of the midst of the bush.” Here, then, we have what God spake to Mosas, 18 a 276 ROM. 1x, 2/5 ee vile 2: [Table E. 2 indeed the name He called Himself by, as is learnt from ver. 15,16. Surely Moses was able to write an account of what happened, just such an account as we have here. (13) Rom. ix. 27. Rom. ix. 27. 27. Ἡσαΐας δὲ κράζει ὑπὲρ τοῦ Ἰσραήλ 27. Isaiah also crieth concerning Israel, [Ἐὰν ἢ ὁ ἀριθμὸς τῶν υἱῶν ᾿Ισραήλ, [Though the number of the children κιτ.λ.] of, ete.] The introductory words show from whose writing the quota- tion is made here, viz., Isaiah’s, and it is found at ch. x. 22, 23. Paul’s language lets us know that the things mentioned in the quoted passage were future to Isaiah’s days—“ A rem- nant shall be saved,” “because a short work will the Lord make upon the earth.” He here also tells by whom the work is to be done, viz. by “the Lord.” And Isaiah’s language is the same. Now, how could Isaiah say that these things were to happen, yea, that the Lord God was to do such a thing, unless He had told him? Isaiah evidently claims inspiration, and Paul confirms him in the claim. 11 Isaiah was not taught of God, then Paul’s quoting from him as what God would do, not only does not make him inspired, but weighs against Paul’s own inspiration. But if Paul was writing amis inspiration of God, then he vouches for Isaiah in “eer thereto. (14) Eph. vi. 2. Eph. vi. 2. We [Ty iua τὸν πατέρα cov καὶ THY unTépa,| 2. [Honour thy father and mother ;] ἥτις ἐστὶν ἐντολὴ πρώτη ἐν ἐπαγγελίᾳ, which is the first commandment with pe [ἵνα εὖ σοι γένηται, κ.τ.λ.] promise ; (3) [That it may be well . B 46. 0m ἐστιν | εν (DEFG add 77) with thee, etc. | ae (al pp mu -λιαι5). Paul here quotes the fifth commandment, from Exod. xx. 12 or Deut. v. 16; but he inserts in the middle of it ἥτις ἐστὶν ἐντολὴ πρώτη ἐν ἐπαγγελίᾳ, “which is commandment first in promise,” from which some might suppose that he calls it “the first commandment.” It is indeed commonly called the first com- mandment of the second table, but that it is not “the first commandment of all,” is most evident from what our Lord says, as recorded in Matt, xxii, 36—38; Mark xii, 28—30, Table E. 2.] ἘΠῚ: ΧΙ 19: χτρ 20 277 when He quotes Deut. vi. 4, 5,and shows that supreme and entire love to God is, as it cannot but be, the first command- ment. But Paul does not here call the fifth commandment the jist; it is πρώτη ἐν ἐπαγγελίᾳ, “first in promise;” and then he adds “the promise,” viz., “That it may be well with thee,” etc. It is “first” in the sense of being accompanied by a promise. (15) Heb. xi. 18. Heb. xi. 18. 17. πίστει προσενήνοχεν ᾿Αβραὰμ tov 17. By faith Abraham, when he was ᾿Ισαὰκ πειραζόμενος, ... (18) πρὸς ὃν tried, offered up Isaac; ... (18) *Of ἐλαλήθη ὅτι [ἐν ᾿Ισαὰκ κληθήσεταί σοι whom it was said that [in Isaac shall σπέρμα.) thy seed be called.] * Oriza: The quotation here is made from Gen. xxi. 12, and is pre- faced by πρὸς ὃν ἐλαλήθη, “to whom it was said,” a phrase in apposition with ὁ tas ἐπαγγελίας ἀναδεξάμενος, “he who received the promises,” of the verse before, and partly ex- planatory of it, as giving one of the promises, both phrases being spoken of Abraham. It was said to Abraham, “ In Isaac shall thy seed be called””. By whom? The original narrative tells, viz. by God. And in thus quoting from the early his- tory, it is plain that its truthfulness is taken for granted. Unless what is there recorded is true,—unless it is an account of a reality,—there would be no need to appeal to it, there would be a disadvantage in doing so. The reply, It is false, would cut away the support at once, but it would make base- less and inexplicable the history of Israel. Paul’s adducing these facts—and he quotes the same passage in Rom.ix.7—shows that he regards these early records as trustworthy, because containing the truth, and his quoting what God is there repre- sented as having spoken to Abraham will also vouch for the inspiration of the document. (16) Heb. xii. 20. Heb. xii. 20. 20. οὐκ ἔφερον yap τὸ διαστελλόμενον 20, For they could not endure that [Kav θηρίον θίγῃ τοῦ ὄρους, λιθοβολη- which was commanded, [And if so ϑήσεται. | much as a beast touch the mountain, it shall be stoned, or thrust through with a dart.] 218 2 Per. 11.22. GENERAL suMMARY. [Table E. 2. There is a contrast between the 18th and following verses, and the 22nd and following verses. The former portion says, “Ye are not come unto” so and so; the latter says, “ But ye are come unto” so and so. The former carries the thought back to the giving of the law from Mount Sinai, with its thunders and lightnings, its trumpet-voice and awful grandeur, its holy precincts and divine presence; and makes prominent first the feeling of the people, then that of Moses. It is with the first we are here concerned. The quotation is taken from Exod. xix. 12, 13, and in reference to the command or prohibition there given, it is here said of the people, “ They were not bearing the injunction” or message sent. Paul in this way appeals to the early history ; and, if the record of it is true, his appeal is well founded; at all events, we may find in Exod. xx. 18, 19, a confirmation of his statement here. (17) 2 Pet. ii. 22. 2 Pet. 11. 22. 22. συμβέβηκεν αὐτοῖς τὸ τῆς ἀληθοῦς 22. But it is happened unto them ac- παροιμίας [Κύων ἐπιστρέψας ἐπὶ τὸ cording to the true proverb, [The dog ἴδιον ἐξέραμα)] καί “Ls λαυσαμένη eis is turned to his own vomit again ;] κυλισμὸν βορβόρου. and the sow that was washed to her wallowing in the mire. The former of these expressions may have been taken from Prov. xxvi. 11; the latter is not found in the Old Testament. Yet it is not necessary to consider either as quoted from scrip- ture, since the introductory words only speak of “the true proverb,” and there are many proverbs in circulation now, as there were in Peter’s days, which can be spoken of, or charac- terized, as true. GENERAL SUMMARY. This examination in detail shows that eight of the New Testament writings have, and five of the writers make, quota- tions from the Old Testament that come under this heading. The following table exhibits this, and gives also the number af instances in Bhat --- Table E. 2.] GENERAL SUMMARY. 279 New Test. Wo. of New Test. No. of New Test. No. of writing. instances. writing. instances. writing. instances. Matthew's Gospel 4 or 5 Mark’s Gospel . 5 or6 Luke’s Gospel .1 Luke’s Acts of Ap. 2 Paul’s Ep. to Rom. 1 Paul’s Ep. to Eph. 1 Paul’s Ep. to Heb. 2 Peter’s 2nd Ep. . 1 17orl9 Thus making seventeen instances in all. It sometimes happens that two quotations are prefaced by the same expression, or rather, that the introductory formula is followed by two quo- tations; but, instead of giving only the number of instances of the occurrence of the formula, I-have reckoned the number of quotations ; thus, for example, in Matt. xxii. 36 the question is put: ποία ἐντολὴ μεγάλη ἐν TO νόμῳ ; “ Which is the great commandment in the law ?” and the first quotation, in ver. 37, is the answer to that, which of course is thus the heading. But there follows another quotation in ver. 39, as a sequence to it, which is counted under the same heading, but reckoned sepa- rately. So in Mark x. 6, 7. In the historical books, the speakers must be noticed, 2.¢., those by whom the quotations are represented as having been adduced. The subjoined table shows this in regard to the respective books :-— New Test. writing. No. of instances. By whom made. Matthew's Gospel - 4or5 | by Jesus Mark’s Gospel . 5or6 | by Jesus = Luke’s Gospel . . Ξ owl by Jesus Luke's Acts of Ap. . . 5 by Stephen Paul of course gives those in his epistles, or four in all, and Peter the one in his. Of the Old Testament writings, six are quoted from under this heading, and the following table gives also the number of passages quoted from each :— Q. T. writing. No. ef Quot. Ο. T. writing. No. of Quot. Ὁ. T. writing. No. of Quot. Genesis wy Li Leviticus . Ξ 1 Proverbs Spe Exodus. nol 4 Deuteronomy . 1 Isaiah Σ ον ΤΥ! Thus making only twelve passages in all, as adduced in the New Testament, though from the above table we have seen that there are seventeen quotations there. But this apparent discrepancy is easily explained. One of the four from Genesis, viz., 1. 27, is given twice, viz., in Matt. xix. 4 and in Mark x. 6, 280 GENERAL SUMMARY [Table E. 2. thus making five quotations from that book. Of the four from Exodus, one, viz., xx. 12—16, occurs thrice, viz., in Matt. xix. 18, 19, in Mark x. 19, and in Luke xviii. 20, which gives, as it were, siz from Exodus. The one from Leviticus also occurs thrice, viz., in Matt. xix. 19, xxii. 39, and in Mark xu. 31. And that from Deuteronomy twice, viz., in Matt. xxii. 37, and in Mark xii. 29, 30. The quotations from Exod. xx. 12—16 may also be supposed to have been taken from Deut. v. 16— 19, as the same commandments are found repeated there. Counting Proverbs and Isaiah, one each, there are thus eighteen quotations to be reckoned in the New Testament, which num- ber is made up, if Matt. xix. 17 be regarded as introducing two, viz., Exod. xx. 12—16, and Lev. xix. 18. Lastly, all the quotations in Matthew, Mark, and Luke hav- ing been made by Jesus, it is found that— two of those in Genesis are by Him | one by Paul | and one by Stephen one τῇ Exodus is by Jesus GLO) 55. sy py Ἔ a the one Rs Leviticus 45 the one Ἔ Deuteron. + the one 5s Proverbs by Peter the one =p Tsaiah by Paul When Jesus quotes Gen. 1. 27, as recorded in Matt. xix. 4 (it is also found in Mark x. 6), He puts the question to the Pharisees, “Have ye not read?” which evidently implies that they had read. It is a writing, then, that Jesus quotes from, and which was in their hands, one which He supposes them to be familiar with. That writing, He tells them, speaks of the creation of man, and from ver. 5 it is clear that it con- tains God’s word. And when He quotes Gen. 11. 24, as found in Mark x. 7, 8, though there it is not given directly as what God said, yet from ver. 9 it is manifestly seen to be a quota- tion, and one of what God had enjoined. Stephen, in Acts vii. 6, quotes what God had said to Abraham, as such, from Gen. xv. 13; and Paul, in Heb. xi. 18, does the same from Gen. xxi. 12. From all this nothing can be plainer than that Genesis contains God’s word, and how it could do so without the inspiration of the writer or writers it is not for me to tell. When Jesus quotes Exod. xx. 12—16, in answer to the question, “What good thing shall I do, that I may have Table E.] TABULAR SUMMARY, 281 eternal life ?” (Matt. xix. 16; Mark x. 17; Luke xviii. 18), He shows His estimate of “Keep the commandments” (ver. 17), which rests on a higher ground, viz. obedience to God, by whom they were given. And so with Paul, when he quotes Exod. xx. 12 in Eph. vi. 2. The one in Leviticus, viz., xix. 18 is quoted by Jesus, and placed on the same footing ; yea, it is ranked as the second com- mandment in the law, and like the first, which, taken from Deut. vi. 5, enjoins supreme and entire love to God. In fact, the two summarise the whole moral law, which, contained in the ten commandments more at large, is set forth as promulgated by God. If the moral law, then, was revealed by God, these writings contain His words, and the holy men of old who wrote them, if there were more than one, did so as inspired by God. TABULAR SUMMARY OF TABLE E. BOOKS OF NEW TESTAMENT, BOOKS OF OLD TESTAMENT, with No. of instances occurring. with No. of passages quoted. TABLE E. 1. TABLE EK, 2. TARDE Be TABLE E. 2. Matt: . . 3 | Matt. 4or5 iy Gen. 4 4 Mark 5or6 5 Exod. 4 4 Luke lorl 1 | Lev. 1 1 Acts . moles |) Acts 2 or 2 3 | Deut. it 1 Rom. lorl 1 | Psalms. ae 3 Eph. lorl 1 BrOW. bos τ 1 Heb. Ὁ 1 Heb: 2-or 2 4 | Isaiah . BAL ΕΞ 2s oe vil 2 Zibets) ilvor Tl 1 | Hosea . Sal 1 6 or 19=)23 5 P=) il7/ It is seen from this Tabular Summary that eight out of the seventeen writings of the New Testament, in which quotations occur, make use of an introductory formula not embraced in any of the preceding tables; and by glancing down the right- hand column, how many instances are met with in’ each writing respectively. It is also seen that five out of the seven New Testament writers who quote from the Old, come under this Table E., Matthew furnishing 7 instances, Paul 6, Mark 5, Luke 4, and Peter 1. Sometimes two quotations come under one introductory formula, which accounts for Matthew having 4 or 5, and Mark 5 or 6, the latter number marking the quo- tations, the former the formulas. 282 TABULAR SUMMARY. [Table E. Again, from this Tabular Summary it is seen that eight out of the twenty-five Old Testament writings, from which quota- tions are made, have a place here, and a glance at the right- hand column shows how many passages are quoted from each writing respectively. The Pentateuch furnishes the largest number, viz., 10, Psalms 3, Isaiah 2, and Proverbs and Hosea each one. APPENDIX TABLE F, The jive foregoing tables contain 241 quotations in all, classified according to their respective introductory formulas. And here the book might end. Yet it seems fitting to add the following table, which embraces those quotations having no formula to preface them, in order to render the list of quota- tions complete, though, properly speaking, it has no place here. It is, however, therefore added as a sort of Appendix Table F. And of the quotations that thus come under it, some are seen to be certainly such, and others again are most likely such, while of a few it may be said that they are doubtfully such. There thus arises a threefold division of this table into Table F. I., containing the quotations which are undoubtedly taken from the Old Testament ; Table F. {1., containing pas- sages which are very likely quoted from it; and Table F. III., containing those which may have been taken, but in regard thereto it is doubtful. APPENDIX TABLE F’ I. Embraces all those passages which have no introductory formulas, yet are most certavnly quotations taken from the Old Testament. (1) Matt. xxvii. 46. Matt. xxvii. 46. 46. περὶ δὲ τὴν ἐνάτην ὥραν ἀνεβόησεν ὁ 46. And about the ninth hour, Jesus Ἰησοῦς φωνῇ μεγάλῃ λέγων [HA HAL cried with a loud voice, saying, [Eli, λιμὰ σαβαχθανί: τοῦτ᾽ ἔστιν Θεέ μου Eli, lama sabachthani 5] that is to say, θεέ μου, ἵνα τί με ἐγκατέλιπες; My God, my God, why hast thou 46. ανεβοησεν ... B 4. 33.69. 124. εβοησ. forsaken me ? Chr expagev | ows ... Domo. 284 Mark Iv. 12; xv. 34. [App. Table FOL The words here recorded as having been spoken by Jesus on the cross, are found in Ps. xxii. 2, a psalm which has been shown before to be Messianic. The quotations from it that are met with in several of the New Testament writings need not be repeated here—nor the references to it either. The index will show where they are to be found. It may be added here, in confirmation of the placing of the passage under this head, that Matthew, at ver. 35, quotes the 19th verse expressly, and at ver. 39 and 43, has clearly an allusion to ver. 8, 9 of the psalm. (2) Mark iv. 12. 11. And he said unto them. .. but Mark iv. 12. 11. καὶ ἔλεγεν αὐτοῖς ... ἐκείνοις δὲ τοῖς ἔξω ἐν παραβολαῖς τὰ πάντα γίνεται, (12) [ἵνα βλέποντες βλέπωσιν καὶ pt ( μ ἔδωσιν, καὶ ἀκούοντες ἀκούωσιν καὶ μὴ συνιῶσψ, μήποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς.] il. τοις εξω.... Β τ. εξωθεν | ra (DK 28. ς 124. 4130 fere om) παντα ... 813 ταυταὰ | γψεται ... D 28. 64. 124. 2.Ρ8 abe unto them that are without, all these things are done in parables : (12) [That seeing they may see, and not perceive ; and hearing they may hear, and not understand; lest at any time they should be converted, and thew sins should be forgiven them. | ff) gli λέγεται οἷον δεδοται. This passage is placed here as a quotation, inasmuch as, when Matthew records the same incident as Mark does, he states (see ch. xii. 14, 15) that a prophecy of Isaiah was ful- filled, viz., that in ch. vi. 9, 10, whence Mark’s words are drawn, though the form of a quotation is not given to them. See the passage in Matthew, in Table B. II. 2. (8), p. 147, for remarks, and the former volume* for the variations. (3) Mark xv. 34. 34. καὶ τῇ ὥρᾳ τῇ ἐνάτῃ ἐβόησεν ὁ Ἴη- σοῦς φωνῇ μεγάλῃ [Hdwt dwt λιμὰ σαβαχθανί;] ὅ ἐστιν μεθερμηνευόμενον Ὃ θεὸς ὁ θεός μου, εἷς τί ἐγκατέλιπές με; 94. εβοησεν (M ἃ] aliq aveB.) ... D εφω- νησεν | ots ... DK om | φω. pey. ο. ἣν DL 20 esr a] alig ff2 k nm cop ... (Ln) add λεγων ec. ACEFGHK MPS UVXYA al pler it®!4 vg go syr°™ al Kus. Mark xv. 34. 34. And at the ninth hour Jesus cried with a loud voice, saying, [Eloi, Eloi, lama sabachthani?] which is, being interpreted, My God, my God, why hast thou forsaken me ? As this is the same quotation as occurs in Matt. xxvii. 46, see remarks thereon above. * “The Old Testament in the New,” pp. 231—233. App. Table F.I.] Luke vir.10; Acts Iv.11; Rom.1x.7. 285 (4) Luke viii. 10. Luke viii. 10. 10. ὁ δὲ εἶπεν ... τοῖς δὲ λοιποῖς ἐν mapa- 10. And he said ... but to others in βολαῖς, [ἵνα βλέποντες μὴ βλέπωσιν parables ; [That seeing they might καὶ ἀκούοντες μὴ συνιῶσιν. not see, and hearing they might not 10. ev παραβολαις ... A 15. 262. 346, 8.Pe understand. | b add λαλω. See above on Mark iv. 12, where the corresponding passage is met with. (5) Acts iv. 11. Acts iv. 11. 11. οὗτός ἐστιν [ὁ λίθος ὁ ἐξουθενηθεὶς 11. This is [the stone which was set at ὑφ᾽ ὑμῶν τῶν οἰκοδόμων, ὁ γενόμενος nought of you builders, which is be- els κεφαλὴν γωνίας. | come the head of the corner. ] 11. εξουθενηθεις (et. Thdrt Thph?) ... al aliq Or Chr sec -θενωθεις, 4. Did Thph* -δενωθεις. On one occasion, as recorded by Matthew (see ch. xxi. 42), Jesus said unto His hearers, “ Did ye never read in the Scrip- tures, The stone which the builders rejected ?” andsoon This passage was considered in Table A. III. 1. (1), p. 75, and the quotation was taken from Ps. exviil. 22, 23. See also the passages in Mark xii.10; Luke χχ. 17. Our Lord then showed whom the original passage concerned. And Peter at this time applies it to Jesus (see ver. 10). There can be no doubt that he is here quoting that passage of the psalm. And we find him again making use of it in his 1st Ep. ii. 7. (6) Rom, ix. 7. Rom. ix. 7. 6. ... οὐ yap πάντες of ἐξ ᾿Ισραήλ, οὗτοι 6.. .. For they are not all Israel, Ἰσραήλ᾽ (7) οὐδ᾽ ὅτι εἰσὶν σπέρμα which are of Israel. (7) Neither, ᾿Αβραάμ, πάντες τέκνα, ἀλλ᾽ [Ἔν Ἰσαὰκ because they are the seed of Abraham, κληθήσεταί σοι σπέρμα. | are they all children ; but [In Isaac 6. wcpand sec... DEFG al? vg Nyss shall thy seed be called. | Chr?! Oectom Aug! Ambrst ἐσραηλ- ιται. It is very plain that the last clause of ver. 7 is a quotation from Gen. xxi. 12, even although no formula introduces it, seeing that Paul goes on to explain what is meant by the ex- pression, And he quotes the same passage in his Epistle to Hebrews xi. 18, where he prefixes πρὸς ὃν ἐλαλήθη, to whom (1.6. Abraham) it was said. 286 Βον. χ.ἕ 13; 1 Cor. x. 26; 38,1.; xv.25. [App. Table F. I. (7) Rom. x. 13. Rom. x. 13. 12. ... ὁ γὰρ αὐτὸς κύριος πάντων, πλου- 12. ... For the same Lord over all is τῶν εἰς πάντας τοὺς ἐπικαλουμένους rich unto all that call upon him. (13) αὐτόν. (13) [Πᾶς yap ὃς ἂν ἐπικαλέση- [For whosoever shall call upon the ται TO ὄνομα κυρίου σωθήσεται.] name of the Lord shall be saved. ] It would seem that the expression with which ver. 12 closes, had suggested to Paul the words of the 13th, which are a quotation from Joel ii. 5, Peter, in his address recorded in Acts ii, extracts the prophecy from Joel 11]. 1—5 (see ver. 16—21), ending the quotation with the words Paul uses here. There need be no hesitation then in assigning this passage to the list of quotations, though no formula prefaces it. (8) & (9) 1 Cor. x. 26 and 28, lp. 1 Cor. x. 26 and 28, Lp. 25. πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθί- 25. Whatsoever is sold in the shambles, ετε μηδὲν ἀνακρίνοντες διὰ τὴν συνεί- that eat, asking no question for con- dnow (26) [τοῦ κυρίου yap ἡ γῆ Kal science’ sake: (26) [For the earth 1 τὸ πλήρωμα αὐτῆς.] the Lord’s, and the fulness thereof. ] 28. ἐὰν δέ τις ὑμῖν εἴπῃ, Τοῦτο ἱερὐύθυτόν 28. But if any man say unto you, Thi: ἐστιν, μὴ ἐσθίετε δὶ ἐκεῖνον τὸν μηνύ- is offered in sacrifice unto idols, eat σαντα καὶ τὴν συνείδησιν [τοῦ yap not for his sake that showed it, and κυρίου 7 γῆ Kal τὸ πλήρωμα αὐτῆς. for conscience’ sake : [for the earth is 28. τὴν cuverdnow...c7(= Gb Sz) add in the Lord’s, and the fulness thereof. ] f. του yap κυριου ἢ Yn και TO πληρωμα autns c. H**KL al pl go syr?P arp sl Chr Thdrt: om c. ABCDEFGH* al” it vg cop sah syr ar arm Dam Aug Ambrst Bed. I have given the reading of the received text in ver. 28 (though the authority of MSS. and versions is decidedly against the last clause, which forms the quotation), that no one may be disappointed. It is evident that the clause with which these verses end was taken from Ps. xxiv. 1. The words here are precisely those found there. : (10) 1 Cor. xv. 25. 1 Cor, xv: 25. 25. det yap αὐτὸν βασιλεύειν [ἄχρι οὗ 69 25. For he must reign [till he hath put πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας all enemies under his feet.] avrod. | If this passage does not contain a quotation from Ps, ex. 1, which reads, “ until I make Thine enemies Thy footstool,” where God the Father is addressing the Son, it is manifest that Paul App. Table F. 11 LConr ere 7: 287 must have had it in mind, only, for the sake of bringing it in, he gives it objectively of Christ—*till He hath put,” ete. Some may so understand it as to consider the Father to be spoken of, meaning, “for Christ must reign till the Father hath put all enemies under His feet ;” whereby it would seem to be more in accordance with the utterance of the psalm. Yet the plain meaning brings out the oneness of the Father and the Son—in will and deed—and renders unnecessary any resort to the other, for which reason it is to be preferred. (11) il Clot: Sai 27: 1 Cor. xv. 27. 27. [πάντα] γὰρ [ὑπέταξεν ὑπὸ τοὺς πόδας 27. For [he hath put all things under αὐτοῦ]. ὅταν δὲ εἴπῃ ὅτι [πάντα ὑπο- his feet.] But when he saith, [All τέτακται], κιτ.λ. things are put under him, ete. ] 27. ore pr. ... Ln [ort] ...om Bde vg Tritt Hil al mu. Paul here introduces a quotation from Ps. viii. 7, with this difference, that there it is in the second pers., mney, “thou hast arranged,” whereas here it is in the third, ὑπέταξεν, “he has arranged.” On this quotation he proceeds to argue: ὅταν δὲ εἴπη ὅτι πάντα ὑποτέτακται, “but whenever he would say that all things have been ranged under,’ where the last part is a portion of the quotation in an altered form, viz., in the passive voice instead of the active, a change the apostle was quite free to make, if he should choose to do so. He might even have - made it in the active voice and first person, viz, ὑπέταξα. What we have to attend to here is the subject of εἴπῃ. In the psalm the writer is addressing God, and says, (ver. 7) “Thou hast put all things under his feet,” which Paul turns into— “He hath put all things under his feet,’ speaking of God ob- jectively. And then he reasons: “ But whenever he says that ‘all things have been ranged under.” Now, who is the subject of the verb “says”? I answer, God; for in Ps. cx. 1, I find, “ The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool,” and Paul had said in the verse before: “The last enemy ¢hat shall be destroyed 18 death.” It is the Lord, then, who will say: “I have put all things under thy feet,” to David’s Lord, the Christ (Matt. xxii. 42. 44). See Heb. 1. 6—10. 288 Gat. 01.6; 11; 12; Eee. v.31. [App: Tabi (12) Gal. iii. 6. 6. Even as [Abraham believed God, and it was *accounted to him for righteousness.] (7) Know ye there- fore that they which are of faith, the same are the children of Abraham. Gal. iii. 6. 6. καθὼς [᾿Αβραὰμ ἐπίστευσεν τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην. | (7) γινώσκετε ἄρα ὅτι οἱ ἐκ πίστεως, οὗτοί εἰσιν υἱοὶ ᾿Αβραάμ. 6. αβρ. επιστ. (FG ἢ g ἔπ ἃ] Ambrst al er. αβ.) ... FG f g vg (et. fu al; non am al) arm (sed nonYe") Ambrst Pel prem γεγραπται. There need be no hesitation in setting ver. 6 down as a quotation, even though the various reading, γέγραπται, be not adopted. Paul quotes the same passage, Gen. xv. 6, in his Ep. to Rom. iv. 8, and there reasons from it just as he does here. * Or, zaputed. (18) & (ὦ Gal. iti. 11 and 12. 11. But that no man is justified by the law in the sight of God, ἐξ zs evident ; for, [The just shall live by faith.] (12) And the law is not of faith ; but, [The man that doeth them shall live in them. | Gal. 111. 11 and 12. 11. ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ θεῷ δῆλον, ὅτι [ὁ δίκαιος ἐκ πίστεως ζήσεται,)] (12) ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλ᾽ [ὁ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς.] 11. δηλον ... FG ἔ g γεγραπται ‘yap, item sed preemisso δηλ. D*E d e syr are. In support of his assertion, in the first clause of ver. 11, Paul says, ὁ δίκαιος ἐκ πίστεως ζήσεται, “The just from faith shall live,” words evidently taken from Hab. ii. 4, and which are found in Rom. i. 17 to be given as a quotation. He there says, “As it is written, the just by faith shall live.” The expression-seems to have been a familiar one with him, and is expressive of a great truth. He continues with, “And the law is not from faith, but ὁ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς." That is what the law says, as found in Lev. xviii. 5; and it has all the form of a quotation, though not prefaced by a special formula. Again, in his Ep. to Rom. x. 5, Paul is found writing these words, and introducing them with, “Moses deseribeth the righteousness which is of the law.” There can be no doubt, then, that these two passages are quotations. (15) Eph. v. 31. 25. ol ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας ... (28) οὕτως ὀφείλουσιν οἱ ἄνδρες ἀγα- πᾶν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν ais 2 A τ σώματα. ὃ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα Eph. v. 31. 25. Husbands, love your wives... . (28) So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. . . . App. Table F. 11 Hes. x. 37; 38. 289 ἑαυτὸν ἀγαπᾷ" ... (81) [ἀντὶ τούτου (31) [For this cause shall a man leave καταλείψει ἄνθρωπος πατέρα καὶ μη- his father and mother, etc. ] τέρα, K.T.A.] 25. γυναικας ὁ. AB 17. 23. 49. 57. 70. vgttdalia (ap Ln) Or Chr? ... στ (Gb°) add eavrwy c. DEKL al pler Chr! Thdrt? Dam al, item FG Thdrt! add υμων. Item vestras it vg go cop syr¥™ 28. opeth. ot (Bsyrp al καὶ or) avép. c. BKL al fere omn syr®™ arm al Chr Thdrt Dam al ... Ln (49.) και οἱ ανδρ. οφειλ. c. ADEFG 17. 213. it vg go cop Clem pp!"t. Paul is here writing of the duty of husbands to love their wives, and he enforces it by the example of Christ’s love to the church. He tells them that they ought to love their wives as their own bodies, and that he that loves his wife loves himself. What can be a more conclusive argument in that respect than the words of ver. 31—“ And they two shall be one flesh”? Now that verse may be set down as a quotation from Gen. 1]. 24, where it first occurs ; and whence our Lord took it, as re- corded in Matt. xix. 5, when He says that “He which made them at the beginning . . . said, For this cause shall a man leave,” etc., as Paul gives it here. And Paul himself, in 1 Cor. vi. 16, quotes the last part when he adds: “For two, saith He, shall be one flesh,” the “saith He” being the formula of quo- tation. (16) Heb. x. 37, 38. Heb. x. 37, 38. 87. ἔτι γὰρ μικρὸν ὅσον ὅσον [Ὃ ἐρχόμενος 97. For yet a little while, and [he that ἥξει καὶ οὐ χρονιεῖ" (38) ὁ δὲ δίκαιός shall come will come, and will not μου ἐκ πίστεως ζήσεται, K.T.X. | tarry. (38) Now the just shall live by faith. ] The first clause of ver. 38 is a quotation from Hab. 11. 4. It occurs in other two of Paul’s epistles, viz., in Rom. i. 17, where it is prefaced with “as it is written,” and in Gal. in. 11, where it is clearly a quotation, though not so called. The case being so with that part, it would seem to follow that the last clause of ver. 37 is taken from the same place, viz., ver 3; and the last clause of ver. 38 from ver. 4, though it appears to differ much from the original Hebrew. But see in regard to this matter the former volume.* * “The Old Testament in the New,” pp. 116, 117. 19 290 Hes, xu.6; 1 Per. π᾿ 7; 8. [App. ΤῊΣ (17) Heb. xiii. 6. Heb. xiii. 6. 5. ... αὐτὸς yap εἴρηκεν [Οὐ μή σε dvG 5. . . . For he hath said, [I will never οὐδ᾽ οὐ μή σε ἐγκαταλείπω.] (6) ὥστε leave thee, nor forsake thee.] (6) So θαρροῦντας ἡμᾶς λέγειν [Κύριος ἐμοὶ that we may boldly say, [The Lord βοηθός, kal οὐ φοβηθήσομαι" τί ποιήσει is my helper; and I will not fear μοι ἄνθρωπος 3] what man shall do unto τη8.] 6. ἡμᾶς Ney. c. ACKL etc... D dey. ημ.» M om yy. | ca... C* 17. al d f vg cop syr al om, hine Ln [k.] | τι ποιη- ca... df vg al quid faciat. In ver. 5 there is a quotation introduced by “for He hath said,” as a counterpart to which ver. 6 begins with “so that we being bold may say ;” and it might naturally be concluded that the words which follow are a quotation. Now in Ps. exviii. 6 corresponding words are met with; and why hesitate to say that they are quoted here? The verse runs like the original: “And I will not fear; what will man do to me?” A similar thought is expressed in other of the psalms, such as xxvu. 2; Iwi) 12: (18) & (19) 1 Pet. ii. 7 and 8. 1 Pet. ii. 7 and 8. 7. ... ἀπειθοῦσιν δὲ [λίθον ὃν dmedoxi- 7... . But unto them which be dis- μασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη obedient, [the stone which the build- eis κεφαλὴν γωνίας] καὶ [λίθος προσ- ers disallowed, the same is made the κόμματος καὶ πέτρα σκανδάλου] (8) οἱ head of the corner.] (8) [And ἃ προσκόπτουσιν τῷ λόγῳ ἀπειθοῦντες, stone of stumbling, and a rock of els ὃ καὶ ἐτέθησαν. offence,] even to them which stumble 7. απειθουσιν c. AGK al pler Thph Oec at the word, being disobedient, where- ... BC al? απιστουσιν. unto also they were appointed. Though these words in verse 7, “The stone which the builders disallowed,” ete., are not introduced by a quotation- formula, as are the words in the previous verse, “Behold, I lay in Sion,” etc., by “it is contained in scripture,” yet it is evident that they are taken from Ps. exviii. 22, for there they are found as their original; and that Peter was acquainted with them is manifest from Acts iv. 11, where he applies them to Jesus, though he does not say expressly that they are quoted from scripture or the book of Psalms. And for this application he had the authority of our Lord, who, as recorded in Matt. xxi. 42, quotes the passage as “read in the scriptures,” after relating the parable of the husbandmen who slew the son and App. Table Ἐ. 11 1 Pet. 11. 10—12; Rev. τι. 27. 291 heir of the lord of the vineyard, and therein foreshowing the conduct of the Jews towards Himself. The other words, “a stone of stumbling,” etc., may be set down as a quotation from Isa. viii. 14, where they are found as biwiots aids ad rads, “and for a stone of stumbling and for a rock of offence ;” and whence Paul took them and inserted them in his Teena from Isa. xxviii. 16, found in Rom. ix. 38, introducing with “as it is written.” (20) 1 Pet. iii, 10—12. 1 Pet. iii. 10—12. 10. [Ὁ γὰρ θέλων ζωὴν ἀγαπᾶν καὶ ideiv 10. [For he that will love life, and see ἡμέρας ἀγαθὰς παυσάτω τὴν γλῶσσαν good days, let him refrain his tongue ἀπὸ κακοῦ, K.T.d. | from evil, etc. ] If any passage, not expressly called a quotation, or not pre- faced by a formula to indicate it, is such, surely this is one, No doubt it varies a little in expression from the original found in Ps. xxxiv. 13—17, for which see the former “anit * but the agreement is so great in so long a passage, that ας can be no doubt that Peter used the psalm in writing this epistle, either by having the psalm before him, or by remembering its contents, or having them recalled. (21) Rev. i. 27. Rev. ii. 27. 27. [Καὶ ποιμανεῖ αὐτοὺς ἐν ῥάβδῳ σ- 27. [And he shall rule them with a rod δηρᾷ, ws τὰ σκεύη τὰ κεραμικὰ συν- of iron ; and as the vessels of a potter τρίβεται,] ὡς κἀγὼ εἴληφα παρὰ τοῦ shall they be broken to shivers ;] πατρός μου. even as I received of my Father. The closing words of the verse, “ As I also received from My Father,” taken in connection with the contents of the first chapter, which tell who was the speaker, viz., the “Son of man” (ver. 13), who calls Himself “Alpha and Omega, the first and the last” (ver. 11), and who is “the Almighty Lord, which is, and which was, and which is to come ” (ver 8), would direct us to refer the first part of the verse to Ps. ii. 9, where the words are spoken by the Lord unto the Messiah—His Son—(ver. 7) ; or rather, the Son reports them as what the Lord had spoken * “The Old Testament in the New,” pp. 69—71. 292 GENERAL SUMMARY. [App. Table F. 1. to Him. There is thus, then, an adaptation of the words there found to the present purpose. _And what the Son there re- ports as said to Himself by the Father, He here applies to the faithful. GENERAL SUMMARY. It may be thought hardly requisite that a General Summary be given here, since the Old Testament writings are not expressly referred to. Yet as the passages placed in this table are evidently quotations, it may be reckoned desirable to show in what writings of the New Testament they are found, and which are the Old Testament writings whence they are drawn. As to the former, eleven of the New Testament writings are found here, representing six of the eight writers, James being the only one that quotes who does not appear, for no quotations are made by Jude. The following table gives these writings, and the number of instances that occur in each :— N. Test. No. of N. Test. No. of N. Test. No. of writing. instances. writing. instances. writing. instances, Matthew's Gospel 1 | Paul’s Ep. to Rom, 2 Paul’s Ep. to Heb. 2 Mark’s Gospel τ τὰ " 5 1 Cor. 4 Peters 1 Epistle 3 Luke’s Gospel ae! ss 3 Gal. 3 John’s Revelation 1 Luke's Acts of Ap. 1 τὴ τ Eph. 1 == 21 thus giving fwenty-one instances in all. All the four quotations in the Gospels, with the one in Revelation, were made by our Lord. The one in Acts was made by Peter, who gives also the three in his first Epistle, or four in all. And Paul gives the twelve which occur in his five Epistles here mentioned. Thus, then, of the twenty-one quota- tions in this table, five are by Jesus, four by Peter, and. twelve by Paul. Of the Old Testament writings, siz are quoted from, as the subjoined table shows, with the number of quoted passages that are taken from each :— O. Test. No. of places O. Test. No. of places O. Test. No of places book, quoted. book. quoted. book, quoted. Genesis. . 9 Psalms : 8 Joel . : 3 Leviticus . Sil Isaiah : i) Habakkuk sacl The number of passages quoted is seen from this table to be App. Table F. 11] GENERAL SUMMARY. 293 only szvteen, whereas the number of quotations was shown above to be twenty-one. Yet this discrepancy is easily removed by remembering that several of the passages are quoted more than once. Thus Ps. xxii. 2 occurs in Matt. xxvii. 46 and Meteomy af; Ps:xxiv. 1 in 1 Cor. x. 26 and 28, lp.; Ps. ΞΟ 22,in Acts iv. 11 and 1 Pet. τ. 7; Isa. vi. 9, 10 is quoted in Mark iv. 12 and Luke vil. 10; Hab. ii. 3, 4 is found in Heb. x. 7,8; and ver. 4 in Gal. ii. 11. The three from Genesis are made by Paul in his Epistles to Romans, Galatians, and Ephesians, and he gives the one from Leviticus in Galatians. Our Lord gives two of the quotations from the Psalms, Peter also gives two, and Paul gives the re- maining four. Of the two from Isaiah, one is by our Lord, and one by Peter, and Paul cempletes the list by giving from Joel and Habakkuk one from each. When Paul, as here, quotes from Genesis, it is evident, from Eph. v. 31, that it is from a book of authority, wherein the Divine injunction is laid down; from Gal. iii. 6, that it is from a book setting forth that the new doctrine is the same as the old; and from Rom. ix. 7, that it is from a book containing God's word of promise. And when ke quotes from Leviticus, it is evident, from Gal. 111. 12, that it is from a book that lays down the law, enjcins obedience, and declares the reward therefor. When our Lord quotes the Psalms, as in Rey. ii 27, He shows the Divine origin thereof, as containing the Father's word to Himself; or, as in Matt. xxvii. 46 and Mark xv. 34, He shows their fitness for expressing all states in which men may be placed, and their prophetic foreeasting in regard to Himself in His then circumstances, which could not have been done without the inspiration of the writer. When Peter quotes them, as in Acts iv. 11 or 1 Peter ii. 7, it is as containing a pro- phetic utterance ; or, as in 1 Pet. iii, 10—12, it is as furnishing a directory of conduct. And when Paul quotes them, it is, as in Heb. xiii. 6, an expression of trust in God, who hath pro- mised His continual care; or, as in 1 Cor. x. 26, 28, of God’s propriety in the world. Lastly, when our Lord quotes from Isaiah, as in Mark iy. 12 er Luke viii. 10, it is as from a prophecy ; and when Peter does so, as in 1 Peter ii. 8, it is for the same purpose; and when Paul quotes from Joel, as in 294 GENERAL SUMMARY. _ [App. Table F. 1. Rom. x. 18, it is from a book containing a gracious promise to be had by performing a duty that shows entire confidence in God, with utter self-abasement, and which proves the book to be from God; or when he quotes from Habakkuk, as in Gal. iii. 11 or Heb. x. 37, 38, it is as from a book which furnishes the true rule of life, to be learnt only from God. APPENDIX TABLE F. IT. Embraces all those passages which, though having no intro- ductory formulas, are yet very likely quotations taken from the Old Testament. (1) Matt. xviii. 16. 16. ἐὰν δὲ μὴ ἀκούσῃ, παράλαβε μετὰ σοῦ ἔτι ἕνα ἢ δύο, ἵνα [ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ρῆ- Matt. xviii. 16. 16. But if he will not hear thee, then take with thee one or two more, that [in the mouth of two or three wit- μα. nesses every word may be esta- 16. de μη ... LAal pauc it vg al pm add blished. ] σου. This passage bears so strong a resemblance to the last clause of Deut. xix. 15, that it may be said it was taken from it, more especially as what is there laid down was to be held to be the law in the matter of witness-bearing, with regard to the number. (2) Luke i. 17. 13. εἶπεν δὲ πρὸς αὐτὸν ὁ ἄγγελος ... καὶ ἡ γυνή σου ᾿Βλισάβετ γεννήσει υἱόν σοι Luke i. 17. 13. But the angel said unto him, .. . And thy wife Elisabeth shall bear thee a son... . ... (16) καὶ πολλοὺς τῶν υἱῶν ᾿Ισραὴλ ἐπιστρέψει ἐπὶ κύριον τὸν θεὸν αὐτῶν᾽ (17) καὶ [αὐτὸς προελεύσεται ἐνώπιον αὐτοῦ] [ἐν πνεύματι καὶ δυνάμει ᾿Ηλίου] [ἐπιστρέψαι καρδίας πατέρων ἐπὶ τέκνα καὶ ἀπειθεῖς ἐν φρονήσει δικαίων, | [ἑτοι- μάσαι κυρίῳ λαὸν κατεσκευασμένον.) . (16) And many of the children of Israel shall he turn to the Lord their God. (17) And [he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient *to the wisdom of the just ; to make ready a people pre- pared for the Lord. | * Or, by. We have here what the angel said to Zacharias, when he announced to him the birth of his son, John, called the Baptist. Prophecies had gone before concerning him. Isaiah had spoken of him, in ch. xl. 3 et seqq., as “the voice of him that crieth in the wilderness,” etc., which John applied to him- self, as mentioned in John i. 23. And Malachi, in ch. iii, 1, had 296 LUKE ΧΧΤΙ. 46. [App. Table F. IT. written as the utterance of the Lord of hosts, “ Behold, I will send My messenger, and he shall prepare the way before Me,” a prophecy which Jesus referred to John, as Matthew records in ch. xi. 10: “ For this [John, of whom He had been speaking— see ver. 7] is he of whom it is written, Behold, I send My mes- senger,” etc. (See also Luke vil. 27.) Again, Malachi, in ch. iv. 5, 6 (in Heb. text, iii. 23, 24) had written, “Behold, I will send you Elijah the prophet: ... and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers.” Now it is this prophecy our Lord repeats in the accounts of Matt. xi. 13, 14; xvii. 10—13. There need be little hesitation, then, in saying that these words of the angel look back to, and were intended to recal, Malachi’s prophecy. “ And he shall go before Him,” viz., “the Lord their God” (ver. 16), would suggest Mal. 11.1; “in the spirit and power of Elias” would interpret Mal. 11. 23, and show that it was not the personal Elijah that was to come, but one in his “spirit and power,” as was John the Baptist, according to our Lord’s show- ing seen above; “to turn the hearts,” etc., clearly set forth Mal. iii. 24; while “to make ready a people prepared for the Lord,” recal both Isaiah and Malachi. In answer to the question, How could the angel know of these prophecies so as, in speaking to Zacharias, to make his words be framed upon them? I refer to what he himself told Zacharias (ver 19): “I am Gabriel, that stand in the presence of God ; and am sent to speak unto thee, and to show thee these glad tidings.” God sent him to speak, and would tell him what he was to say; so that we have to look on Gabriel as the bearer of God’s messuge, as the utterer of God’s words. It was, then, God’s announcement he was here giving, and surely He would know what He had spoken by His prophets. There is no difficulty, therefore, in accounting for how Gabriel could know to thus speak to Zacharias. He himself tells how. (3) Luke xxiii. 46. Luke xxiii. 46. 46. καὶ φωνήσας φωνῇ μεγάλῃ ὁ ᾿Τησοῦς 46. And when Jesus had cried with a εἶπεν Ildrep, [els χεῖράς σου παρατίθε- loud voice, he said, Father, [into thy μαι τὸ πνεῦμά μου. | hands I commend my spirit. ] This expression is most likely taken from Ps. xxxi. 6. App. Table F. Ii] Rom. χ. 18; x1. 34; xu. 20. 297 (4) Rom. x. 18. 18. But I say, Have they not heard ? Yes, verily, [their sound went into all the earth, and their words unto the ends of the world. ] Rom. x. 18. 18. ἀλλὰ λέγω, μὴ οὐκ ἤκουσαν ; μενοῦν- ye [His πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγ- γος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἷ- κουμένης τὰ ῥήματα αὐτῶν. | 18. FG d*f g Ruf al (non Hil al) om μενουνγε. That these words are taken from Ps. xix. 5, there can be little doubt. As to the propriety of their application, however, the question does not fall to be discussed here, and their varia- tion from the original may be seen in the former volume.”*. (5) Rom. xi. 34, 33. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, Rom. xi. 34. 33. ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ; (34) [τίς γὰρ ἔγνω νοῦν and his ways past finding out! (94) κυρίου; ἢ τίς σύμβουλος αὐτοῦ ἐγέ- [For who hath known the mind of νετο;]} the Lord? or who hath been his counsellor ?] There is so close a resemblance between these words in ver. 34, and the words in Isa. xl. 13, more especially in the Sept. Version, that it may be said Paul transferred to his page the words there occurring, as being most appropriate, and just as much of the passage as he wanted. (6) Rom. xii. 20. 20. [ἐὰν οὖν πεινᾷ ὁ ἐχθρός cov, ψώμιζε αὐτόν" ἐὰν διψᾷ, πότιζε αὐτόν" τοῦτο γὰρ ποιῶν ἄνθρακας πυρὸς σωρεύσεις ἐπὶ τὴν κεφαλὴν αὐτοῦ.] Rom. xii. 20. 20. Therefore [if thine enemy hunger, feed him; if he thirst, give him drink ; for in so doing thou shalt heap coals of fire on his head. | Paul had said in the previous verse, “ Dearly beloved, avenge not yourselves, ...” giving as his reason for the injunction, “for it is written, Vengeance 7s Mine, I will repay, saith the Lord,” where he quotes Deut. xxxii. 35, prefacing it with “it is written ;” a usual formula before a quotation. Then follows what their conduct should be, exemplifying “the overcoming of evil with good” (ver. 21), and founded upon the reason just given, “Therefore if thine enemy hunger,” etc. The “it is written,” may be regarded as extending to these words, inas- * “The Old Testament in the New,” pp. 99, 100. 298 1 Cor. τί. 16; xv. 92; 2 Cor. ΧΙ. [App. Table F. IT much as they are found in Prov. xxv. 21, 22, whence they were most likely taken. (7) 1 Cor. 11. 16. 1 Cor. 11. 16. 16. [ris yap ἔγνω νοῦν κυρίου, ὃς συμβι- 16. [For who hath known the mind of βάσει αὐτόν ;:) ἡμεῖς δὲ νοῦν Χριστοῦ the Lord, that he *may instruct ἔχομεν. Him?] But we have the mind of Christ. 4 Gr. shall. This passage, it has been said on Rom. xi. 34, Paul very likely transferred from Isa. xl. 13 (Sept. Vers.); only here there is the difference that he has left out the middle clause, for which see the former volume.* If, however, any one should think that Paul had not that passage in view in these two places, since there is no introductory formula, nor anything to mark a quotation, he is at liberty to ascribe them to Paul as their first writer. (8) 1 Cor. xv. 32. 1 Cor. xv. 32. 32. εἰ κατὰ ἄνθρωπον ἐθηριομάχησα ἐν 82. If *after the manner of men I ᾿Εφέσῳ, τί μοι τὸ ὄφελος; εἰ νεκροὶ have fought with beasts at Ephesus, οὐκ ἐγείρονται, [φάγωμεν, καὶ πίωμεν what advantageth it me, if the dead αὔριον yap ἀποθνήσκομεν. | rise not ? [let us eat and drink ; for to-morrow we die. | * Or, to speak after the manner of men. The pointing of Tischendorf’s text gives the translation : “ If after the manner of men I have fought with beasts at Ephesus, what advantage had I? if the dead rise not, let us eat and drink, for to-morrow we die ;” that is, “what advantage had I” in not being killed then? None at all. And “if” the case be so that “the dead are not raised,” then say I, as Isaiah said, at ch, xxii. 13, “let us eat,” etc. Paul does not say so expressly, but his words are those of Isaiah, from whom he most likely took them. (9) 2 Cor, xiii. 1. 2 Cor. xii. 1. 1: εν [ἐπὲ στόματος δύο μαρτύρων καὶ 1... . [In the mouth of two or three τριῶν σταθήσεται πᾶν ῥῆμα.) witnesses shall every word be esta- blished. ] Q This passage, like Matt. xviii. 16, is most likely quoted from * “The Old Testament in the New,” pp. 148, 149. App. Table F. 11] JAMES I. 23, Lp. 299 Deut. xix. 15. And this last passage is quoted by Jesus in John viii. 17, where He prefaces it with, “It is also written in your law.” Paul may be supposed to quote it in reference to his coming to Corinth. He says in the next verse, “I told you before” (as if that were one witness), “and foretell you, as if I were present, the second time” (as if that were another wit- ness), “and being absent now I write, that if I come again” (as if that were a third witness), “I will not spare.” These are, as it were, the two or three witnesses at whose mouth every- thing would be established, 7.¢., which would make it certain that he would do as he said. (10) James ii. 23, I.p. ς James ii. 23, Lp. 23. καὶ ἐπληρώθη ἡ ypadh ἣ λέγουσα 23. And the scripture was fulfilled n ᾿Επίστευσεν δὲ ᾿Αβραὰμ τῷ θεῷ, καὶ which saith, Abraham believed God, ἐλογίσθη αὐτῷ els δικαιοσύνην, καὶ and it was imputed unto him for [φίλος θεοῦ ἐκλήθη. righteousness ; and [he was called the Friend of God.} The former clause has been already considered several times, and it is the latter clause only that brings the passage here. It says, “And he was called the Friend of God,” which at once suggests the question, Where was he so called? It is the ἐκλήθη that makes it look like a quotation. Now in Isa. xl. 8 are the words, “the seed of Abraham My friend,” words spoken by God, as verses 10, 13, 14, and others state; and in 2 Chron. xx. 7 are found these words of Jehoshaphat in prayer to God: “ Art not Thou our God who didst drive out the inhabitants of this land before Thy people Israel, and gavest it to the seed of Abraham Thy friend for ever?” In these two places, then, Abrahain is called “God’s Friend,” φίλος θεοῦ, and James most probably took the expression therefrom. It may be as well to remember, however, that the Sept. of Isa. xli. 8 is “Ἁβραὰμ ov ἠγάπησα “Abraham whom I loved,” for the Heb. ‘AHN OTDAN, which Symmachus renders by ‘ASpadp τοῦ φίλου μου : also that the Sept. of 2 Chron. xx. 7 is σπέρματι ‘ABpadw τῷ ἠγαπημένῳ σου, “to the seed of Abraham, to Thy beloved,” the Compl. Ed. reading φίλῳ for ἠγαπημένῳ, for the Heb. 428 DIAS yy, rightly rendered in the Authorised Ver- sion. 800. 1 Per. 1. 24,25; 11. 22; 24. lp. 20, ΕΡ. [App. Τα ΙΕ ΠΗΝΕ (11) 1 Pet. i. 24, 25. 1 Pet. 1. 24,25: 24, διότι [πᾶσα σὰρξ ws χόρτος, kat 24. *For [all flesh zs as grass, and all πᾶσα δόξα αὐτῆς ws ἄνθος χόρτου. the glory of man as the flower of ἐξηράνθη ὁ χόρτος, καὶ τὸ ἄνθος αὐτοῦ grass. The grass withereth, and the ἐξέπεσεν" (25) τὸ δὲ ῥῆμα κυρίου μένει flower thereof falleth away: (25) But εἰς τὸν aidva.] the word of the Lord endureth for ever. | * Or, For that. The words at the end of ver. 23, διὰ λόγου ζῶντος θεοῦ Kat μένοντος, “through the word (or saying) of the living and abiding God,” may have recalled those words of Isa. xl. 8, τὸ δὲ ῥῆμα τοῦ θεοῦ ἡμῶν μένει εἰς τὸν αἰῶνα, “but the word of our God remains for ever,” pdiyd DAP, “shall stand for ever,” and so Peter gives the previous context also, quoting from ver. 6. This passage looks so like a quotation, meaning by that, the adoption of the words of the original, that, though it has no introductory formula, yet if it is not to be regarded as a quota- tion, it must be held that those only are quotations that are so expressly named by having some words prefixed that show them to be found in or taken from another writing. It may even be said here that διότι, “for that,” is the preface. (12) TH TPE; τι. 22: 1 Ret. τι. 22. 21. ... καὶ Χριστὸς ἔπαθεν ὑπὲρ ἡμῶν... 21... . Christ also suffered *for us (22) [ds ἁμαρτίαν οὐκ ἐποίησεν οὐδὲ . . . (22) [who did no sin, neither εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ.] was guile found in his mouth.] * Some read, for you. The fifty-third chapter of Isaiah would be a portion of Old Testament scripture with which apostles and evangelists, not to name others also, would be very familiar; and it can be no matter of surprise that Peter should here insert ver. 9, or words that closely resemble that verse, and which at once recal it, more especially as he is here speaking of Christ’s sufferings, and His example for imitation. (13) 1 Pet. ii. 24, l.p., 25, f.p. 1 Pet. ii. 24, l.p., 25, Ep: 24. ... [οὗ τῷ μώλωπι αὐτοῦ ἰάθητε" (25) 24... . [By whose stripes ye were ἦτε yap ws πρόβατα πλανώμενοι. healed. (25) For ye were as sheep going astray. ] Like the foregoing passage, this may be set down as taken Mp. able 11] 1 Per. 1.14, 15; rv. 8. 301 from Isaiah liii., as we find a corresponding expression ending ver. 5, viz., “And with His stripes (or Heb. bruise) we are healed.” Peter alters the form of the verb, from the jirst person to the second, in order to insert the expression in a form proper to a writing in which persons are addressed. And he seems to continue with the quotation, writing of course in the second person, “For ye were as sheep going astray,’ whereas Isaiah has it, “All we like sheep have gone astray ” (ver. 6), in the first person. In the prophet the words are a confession, “ Like sheep we all went astray.” Those whom Peter writes to might use the same expression, and so he would say to them, “Like sheep ye were going astray,” just as in Isaiah the former expression describes the benefit resulting from the Messiah’s sufferme—“ We are healed by His stripe ”—which Peter’s addressed could adopt, and so he, too, could write to them, “ Ye were healed by His stripe.” (14) iePet. wi. 4) 1: 1 Pet. mi. 14, 15. 14. ... [τὸν δὲ φόβον αὐτῶν μὴ φοβηθῆτε 14... . [And be not afraid of their μηδὲ ταραχθῆτε, (15) κύριον δὲ τὸν terror, neither be troubled. (15) But Χριστὸν ἁγιάσατε] ἐν ταῖς καρδίαις sanctify the Lord God] in your ὑμῶν. hearts. This passage looks so like a quotation from Isaiah viii. 12, 13, that, though no formula introduces it, it may be regarded as such. We have seen already that whilst Peter, in quoting from the Old Testament, does sometimes use introductory for- mulas, as in 1 Ep. i. 16, γέγραπται, “it is written;” 11. 6, περιέχει ἐν γραφῇ, “it is contained in scripture ;” yet he more frequently leaves them out, the passage being clearly seen to have been taken from the Old Testament, as in 1 Ep. 11. 7, 8, which see above in App. Table F. I. (17) and (18) ; π|. 10— 12, see above (19); or the passage bearing so close ἃ resem- blance that it was most likely quoted, of which there are speci- mens in this table, as seen in the above four and the following one. (15) 1 Pet. iv. 8. 1 Pet. iv. 8. 8. πρὸ πάντων δὲ τὴν els ἑαυτοὺς ἀγάπην 8. Andabove all things have fervent cha- ἐκτενῆ ἔχοντες, ὅτι [ἀγάπη καλύπτει rity among yourselves : for [charity πλῆθος ἁμαρτιῶν. | *shall cover the multitude of sins. ] * Or, wild. Tisch. text, covers. 902 GENERAL SUMMARY. [App. Table F. II. That Proverbs x. 12 has been used here, in the original Hebrew, but not in the Sept. Version, seems very probable. For the variation from the latter, see the former volume.* GENERAL SUMMARY. The same thing may be said here that was said in regard to the immediately preceding table, viz. that it may not be deemed requisite; but for completeness it may be as well to add a General Summary. Of the New Testament writings, seven are found in this table, which comprises five writers out of the seven that quote. The following table exhibits the names of them, as also the number of instances of such quotations that are found in them: N. Test. No. of N. Test. No. of N. Test. No. of writing. instances. writing. instances. writing. instances. Matthew’s Gospel 1 Paul’s 1 Ep. to Cor. 2 Peter’s 1 Ep. Gen. 5 Luke’s Gospel 2 Paul’s 2 Ep. to Cor. 1 ad Paul’s Ep. to Rom. 3 James’ Ep. General 1 15 Thus making fifteen in all. In the historical books, viz., Matthew and Luke’s Gospels, two are made by Jesus, and one by the angel Gabriel. Paul, James, and Peter of course give those in their Epistles. Of Old Testament writings, jive are quoted from here, viz., Deuteronomy, Psalms, Proverbs, Isaiah, and Malachi; and the number of places quoted is shown in the following table :— O. Test. No. of places O. Test. No. of places O. Test. No. of places book. quoted. book. quoted. book. quoted. Deuteronomy . 1 Proverbs. ay Malachi. 2 Psalms : ΠΩ Isaiah é ER ΟΣ 8 -- 14 or 15 In reconciling the number of quotations with the number here, it has to be remembered that the ene from Deut., viz., xix. 15, occurs twice, viz., in Matt. xviii. 16, and 2 Cor. xi. 1; whilst the one passage in the angel Gabriel’s announcement to Zacharias, viz. Luke i. 17,is compounded of the two from Malachi, viz., 111. 1, and ii. 23, 24, and perhaps of one from Isa., viz., xl. 3. Also Isa. xl. 13 occurs twice, viz., im Rom. xi. 34, and 1 Cor. 11. 16. * “The Old Testament in the New,” pp. 137, 138. App. Table F. II] GENERAL SUMMARY. 305 _ The remark may be added that the way in which Peter in- serts in his first Epistle portions from Isa. li. and Isa. xl. would lead one to think that there were certain parts of the Old Testament, not which they were more familiar with and hence used them for their special purposes, but which were more adapted to the ends they had in view, and hence they extracted them, either with or without acknowledgment, when- ever they thought fit. APPENDIX TABLE Εἰ, III. Embraces all those passages which have no introductory formula, and in regard to which it may be doubted whether or not they are quotations. (1) Rom. iit. 4, fp. Rom. ii. 4, f.p 3. ... el ἠπίστησάν τινες, μὴ ἡ ἀπιστία 8. Τῇ some did not Fee shall αὐτῶν τὴν πίστιν τοῦ θεοῦ καταργήσει; shen unbelief make the faith of God (4) μὴ γένοιτο" γινέσθω δὲ ὁ θεὸς ἀλη- without effect? (4) God forbid: Ons, [πᾶς δὲ ἄνθρωπος Wevorns. | yea, let God be true, [but every man a liar. } In the former volume* it was remarked that “these words need not be’ regarded as a quotation; only they correspond exactly with the original [in the Sept. Version], and may have been in Paul’s mind when he was writing.” They are found im Ps: cxyi. 11 (Ε6}0.); οχν. 2 (56ρὺ.):- () i Cor. x. 20. I Corsexa205 19. τί οὖν φημί; ὅτι εἰδωλόθυτόν τι 19. What say I then? that the idol is ἔστιν, ἢ ὅτι εἴδωλόν τι ἔστιν ; (20) anything, or that which is offered to GAN ὅτι [ἃ θύουσιν, δαιμονίοις θύουσιν idols is “anything ἢ (20) But, 7 say, καὶ ov Oe. | that [the things which the Gentiles sacrifice, they sacrifice to devils, and not to God. ] In Deut. xxxii. 17 occur words similar to those here, viz., “They sacrificed to devils, not to God.” Moses may be regarded as looking into the future, and telling what Israel would do; or, placing himself in the future, and looking back on what Israel had done. But what Israel then did was just what the heathen were doing, whom they were imitating. But, if it be doubted that Paul had these words in view here, we can take the statement as proceeding from himself. And, perhaps, that is the better opinion to hold in regard to it, more * “The Old Testament in the New,” p. 16. App. Table F. III.] 2 Cor. 1x. 7; 2 Tm. τι. 19, ἐρ.:1. 305 especially considering the context τί οὖν φημί ; “ What then do I say ?” ἀλλ᾽ ὅτι, “ but [1 say] that.” (3) Zions 1x ἡ. 2 Cor. ix. 7. 7. ἕκαστος καθὼς προαιρεῖται τῇ καρδίᾳ, 7. Every man according as he _pur- μὴ ἐκ λύπης ἢ ἐξ ἀνάγκὴς" [ἱλαρὸν yap poseth in his heart, not grudgingly, δότην ἀγαπᾷ ὁ θεός.] or of necessity: [for God loveth ἃ cheerful giver.] In the former volume* I remarked that “nearly the same words as occur in this passage are found in the Sept. at Prov. xxii. 8, the difference being that εὐλογεῖ, “blesseth,” is ex- changed for ἀγαπᾷ, “loveth,” and ἄνδρα, “man,” is omitted ”— the Sept. reading, “God blesseth a cheerful and liberal man,” whilst here it is, “God loveth a cheerful giver.” I have there also shown how the rendering in the Sept. is clearly grounded upon the language “of the original.” But I have added that, “in the New Testament the words are not preceded by any quotation-formula whatever, and so need not be considered as cited, but as merely giving the substance of several passages, such as Exod. xxv. 2; Deut. xv. 7—11.” (4) & (5) 2 Tim. ii. 19, f.p. and lp. 2 Tim. ii. 19, fp. and 1}. 19. ὁ μέντοι στερεὸς θεμέλιος τοῦ θεοῦ 19. Nevertheless the foundation of ἕστηκεν, ἔχων τὴν σφραγῖδα ταύτην God standeth * sure, having this seal, ["Eyvw κύριος τοὺς ὄντας αὐτοῦ,] καί [The Lord knoweth them that are [Αποστήτω ἀπὸ ἀδικίας πᾶς ὁ ὀνομά- his,] And, [Let every one that nameth Fav τὸ ὄνομα κυρίου. | the name of Christ depart from 19. κυριου ὁ. unc omn al fere7? vv ut iniquity. ] vdtr omn pp** pl ppt... στ (= Gb Sz) xv. ὁ, min vix mu. * Or, steady. In Numb. xvi. 5 of the Sept. there are words somewhat similar to those used by Paul, viz. “And God hath known them that are His,” which, however, differ from the Hebrew, “The Lord will show who ave His,” asin the authorized version. But the verb will bear-to be translated by knowing. As to the second passage, if the reading of the received text be followed, it is clear that it can be no quotation. But the best authorities give the reading κυρίου, which must be adopted. Yet with this alteration, it does not appear that the passage is a quota- tion. There is no place in the Old Testament that contains * “ Ξ ᾿Ξ ΠδῸ 1 or = Ξ 5 Ὁ ae Bal Veet = - - - - 150 Tie A= - - - = 915 xv. U6 = - - 150, 295 Tires gs A ee Ξ Ξ ἜΤ xix, 4) - - = - Ξ- σὴ Type eh} - - - Ξ - 96 ἜΣ. ΟΣ “Ξ : τ - = ES iv. 8 - - 3 26 609 1 hy pl iv. 10 : hh AAD ERA let = - - 161, 225, 256 iv. 12 - - = - 206 xxl. U3) = - - Ξ - Dy mye IE - - 5 ἯΙ ἮΝ ΣΙ alle Ξ 3 = - 9265 Mile 2h - : - 1 ΞΡ ΤΣ xxi, 42 - - - - πὶ ἢ vill. 10 - - - - - 285 meee τ. - 18D Cy Ge he ee Pe oe Ὁ: vol .Ὁ - - - 1595 210 xvi. 20 - Ξ Ξ Σ = ore Sx os - - - - = 272, xix. 46 - i ἃ = Oy MINTO) - = = : - D2 Sxl - = = : πὰ oF xa, 43 .- Ξ 5 = =e 52 KX 8} Ὁ - Ξ Ξ Ξ τὰ Sil xxvi. 91 - - - - 25 xx. 42 - = = Ξ Sails xxvii. 9, 10 = a0 153) pages SMU ἐν ΤΡ b=.) τὸ aes ἘΣΤΙ, oF - - : - 919, 257 xxiii, 46 - Ξ Ρ Ε: - 296 xxvii, 46 - - - - - 283 JOHN. Mark. AGL ας : 5 ; _ 198 ΠΕ a -t sy Bl lie Lye. =a oe ee eG iv. 12 - = - - - 284 ΠΡ ΣΟ ἐπ - = Bs At) OO INDEX I. PAGE PAGH - - be wi if = - = =. 20 Ow OO viii. 86 - Ξ Ξ Εν ΤΟΣ - 78,180 ἔχ τ -< - Ξ - 285 - - 60 ἔχ ὍΝ - = το] - - 60 ree UD Ξ : - 226 Seah 80 ix. 3t c= = | egainee 169, 193, 258 ee lit, a) os ΕΝ Meat - - 194 ibe = - Ξ Oboe - 79, 258 the ARG - = genet 62, 167 259 1G fc - = - 276 79, 137, 260 ib GY c Ξ = BOG = 80) 260 ix. 859 - - Ε ἘΣ 81, 101 ἘΠ ΟΝ & : = - 20 x. 6—8 - = = 102 sey hile 4 - 83, 109, 286 χὰ 19. - - - e032 x. 15 - - = Fal OGY - 68, 245 ΣΦ 1G Ξ = 2 - 123 A ele rece Ὁ 2 . ΤΥ = ΤΠ Oe - = a D8} - = iil? x. 20) 21 - - - 924 - - 196 ΧΙ = - - 95,124 - 159 xs 4. α- - : = 194 - - 285 ΧΙ ὃ. Vc - Ξ - 85 - 5 ivy RIO ὡς : : - 125 - - 198 xi, 26 - - Ε 386 - 274 xi, 34 - - - - 297 - - 199 sail, I) = - Ξ eno - - (5) sails PAN), - - β - 9297 Ξ - 199 ἘΠῚ 2) ) oc - Ξ - 246 - - 200 παν. Jal - Z Ae AST - 200 20% B= - = Sr ΘΝ = - 200 xv 9) = Ξ AE 98 - - 64 ἘΝ als bc - =F 104 - - 11 Xv. 12) - - : Sep, - - 94 > Al = - = βῆ 3X0) - - 181 ΣΟῚ - 207 1 CoRINTHIANS. Ty) Ἐν Ξ ete ΠΕ: Lo sumed = =) 266 ie ile a bon το ΎΝῸΣ 66, 170 τ Oe 5 Se) E ἢ τ 16 - Ε - 998 Ξ ᾿δῇ ii. 19, 20 - Ξ vi. 16 - - - es eq BY) = : - 168 ΧΕ ΤῚΣ - - Al -x. 20 - = = 904 = - 31 xe, AG = : - 286 = 91 τσ. 281}: 1ἢ or J - 286 304 xiv. 21 - - - - 68 Ξ 92 xv. 25 - - 80 - 5 BW Ἐν PA = Ε é =) 987 82, 120 Vi ODI - Ξ - 298 - 120 xv. 45 - Ξ ἘΠ ΤΣ Ξ = 33 xv. 54 - - - 43, 163 - 215 xv. 55 - - Ξ ἐῶ 4S x II. CorrntTHIANs. ἂν. 19 - = " Wise = = Ξ : vi. 16 - : δ Ξ wie 17,08 = Ξ Ξ vill. 15 - Z x9 - 2 Ξ Ξ GALATIANS. 6 - = = F ii. 8 - = 2 2 me Ὁ. - 2 ᾿ Ξ mi, 11 - = Ξ 2 Ait. 12) = Ε Ξ " Ἢ 15. - - Ξ Ξ ἘΠπ|: 0. = Ξ 5 iu ἤν ἢ = = Ξ E ive 30) - = f v. 14 - - = - EPHESIANS. iv. 8 - 2 Ε We 14 - - - Ε War - - = 2 Vis 2 - - - - J. ΤΙΜΟΤΗΥ. νυ. 18 = = Ε 11. ΤΊΜΟΤΗΥ. 11. 19 - - - - HEBREWS. ib re Feo ον 5 τὸς τ΄- INDEX I. PAGE = 4 - 104 61 105 ahead - 305 = 44 - 298 2-288 97 44, 68 - 288 - 288 - 45 - 126 46 97, 127 5 OY - 106 - ἡ 288 - 276 83, 108 - 305 - 182 - 108 108 - 108 - 108 207 Eva by, τ ΠΩ - 109 - 19 9. - Ξ ~ 4 - = 3 i - = - 5) = = = 6 - - - 13 - - 2 8—12 - - 20° = = ᾿Ξ 5—7 - - 153 - 2 x 30 - = Ξ 57 - - 18 - = = Dil 2 Ξ 5 = « 90 = Ξ Ν ee 26 - - Ἶ 5s 2 Ἑ 6 - Σ a JAMES. as 5 ᾿ 11 - - 23 f.p - 23 Ip. = 4 Bea 2 Gan a Ξ 20 - 5 β J. PETER. . 16 - - - . 24 - - - 1h 4) - - - i: 7, 8 - - Oe ἐπ - - li. 22 - - - 4 Πρ - - . 24 1.p., 25 fp. “10 Α Ms ee i i li. 22 - - REVELATION, i) ἢ - - - . 8. - - - Il. PETER. 86, 141, 248 Ἐν μι 88, 900 290 306 300 307 300 291 301 301 278 291 INDE XS We. PASSAGES OF SCRIPTURE QUOTED GENESIS. PAGE 1. 26, 27 - - - 188 a 27 - = 2, 8, 270, 273 ii, 2 - - - - 209 1 ἢ - - - 42, 188 Ἧ 21, 22 - - - 188 li. 24 8, ruse 188, 271, 273, 289 v. 2 - 2, 8, 270, 273 xis A - - - - 198 xi, 2 - =o ΠΗ] Xi. 3 - 5, 8, 97, 126, 201 XV. ὃ - - =) 216 xv. 6 - 83, 86, 216, 249, 288 xv. 13, 14 - - - 275 xvi. 4—6 - - - Ξ algal xvi. 5 - - - 33, 216 xviii. 1 - - - = ial xviii. 10 - - - - 170 xviii. 11 - - - - 46 Xvi. 14 - - - - 46 xviii. 18 - - 5, 8, 97, 126 xxi. 10 - - - - 98 ἘΠῚ. 12 - - - 277, 285 xx. 1—19 - - SST, xxii. 2, 3, 12, 13 - - 249 sox, 17 - - - 161,164 xxii. 18 = Te}, 155; 159, 164 xxv. 23 - - 34, 121, 226 xxvil. 3,4 - - - - 126 xxxv. 16, 19 - - - 241 xvii. 21 - - - - 306 Exopvus. τι. 14 - 3, 199, 200, 201 m1. 1—6 - - - = 150 iii. 4 - - ae ΟἿ ΠῚ Ὁ, “, 8; ἼΟ - - 199, 201 ii, 6 2, 8, 135, 142, 157, 164, 275 OR REFERRED TO. PAGE 11. 10 - Ξ - - 196 ii. 15 - - - - 136 ix. 16 - = - - 95,122 xi. 46 - = - 3, 11, 80, 261 ἘΠῚ YP} = - - - 55 xvi. 4, 15 - - - 30 xvi. 18 - - = - 44 xvii. 14 - - = - 162 Sab “Ὁ. a - - - 806 sob 12 18) ie - - 278 ΠΕ. 18. - - - - 141 30-05) LUGE - 264 Rex Die 2, 3, 5, 8, 9, 13, 150, - 165, 191, 276 Ἐκ 19 Ὁ. - - - 272 xx. 1) ΞΞΊ ἢ - - 9) noe Het Web oe - - 3,185 Ἐπ 15 - Ὁ "Ξ - - 8) seq Ὁ Πρ - 246, 250 Ἐς. 177 - - - - 4,120 x, 22 = - - - 191 ἘΣῚ dlc - - 191 ΧΙ, ἘΠ = 2, 150; Al6o5 190 Xx, 28) - - - - 91 Xxli, 29: - - - - 55 xxiv. 8 - - - 162, 165 χχῖν. 12 - - - - 102 KEV. ὦ = - - - 305 xxv. 40 - - - - 179 xxix. 45 - - 182 xxxi. 18 - Ξ = - yal] ἘΣΣΙ ἢ Ξ - = 201 xxxii. 1—6, 15, 91. 9 4 - 121 Xxxil. ὃ - Ξ - - 42 ΧΆΣΗ AKO 10. - - - 202 ἘΣΣΊ. 29. = Ξ - 201 xxxilil. 19 - - - “121, 132 Xxxill. 12—xxxiv.8 - - al?) xxxiv. 19 - - - Ξ 55 EXELY. 2/ - - - - 55 LEVITICUS. PAGE say Zieh - - = 46 ΧΙ ὦ Oh - - - - δῦ xii, 4—8 - - - - 55 RUS Ge cul ges nla Ὁ xvili. 5 = - 20, 58, 102, 288 xix. 2 - - - - 40 ade) 13) Ξ - - = 84 sabe, 5. = 2, 9, 36, 59, 86, 246, 250, 272, 278 Sony Is) 5 - - , 61 xxvi. 11, 12 - 105, 182 NUMBERS. i, 50—53 - - - 268 τς 6—— (0) - - - 268 11 1133 - - - - 55 vill, 17 - - - - 55 1π 12 - - - - 80, 261 emis Go) = = - > /5, S05 vas 206 - - - 306 xviii, 15 - - - δῦ DEUTERONOMY. πο ὦ -- - - - 162 v. 4 - - - - 68 v. 16 8. δ; 85, Ὧν 15. ἸῺ 20 ν. 16—20 - - - 272 v. 16—21 - - - ΞΟ ve 1.18 - - - > 13} v. 17—20 - - - 2,3 ν. 17Ξ5Ξ2] - - - 246 Wail ἢ - - - 4 120 Wal alls OR aly - - - 207 vi. 4,5 - - - - 277 vi. 5 - - - = δ2, 212 Wis is} s - - - 24, 48 γι. 6) - - - 24,206 Wit, ff 3 - - - 305 ὙΠ 3) - - - - 23, 48 ix. 19 - Ξ - - 201 xv. /—11 - = - 305 xvil.15 - - - 8. 200, 201 aya, Ὁ, 10. 18, 19 - - 196 ἘΠῚ = Ε 9, 60, 294, 299 ἘΣ θ᾽ - - - - 45 “xis 20 = - - - 264 xxv. 4 - - - - ὅ, 84 χαν. τ = - - 21, 135, 190 Sexe 14. 15 - - - 84 Χχυ. 26 - - - - 45, 69 ΧΧΥΧ, 6) = - - 4a xxx. 12—14 - - - 102 KK. 6.8 = - - 6, 10, 211 0. dca) - - - - δῦ, 162 INDEX ΤΠ PAGE xxxl. 24 - - - - 55, 69 χχχὶ. 24-26 - - 130, 162 xxxi. 30 - - - - 130 room, U7 ¢ - - - 802 ΣΧ VAL - - - 124, 130 Soa, ΘΟ Ξ - - - 36, 297 Xxxll. 35—36 - - 6, 11, 184 Xxxii. 43. - - - 38, 104, 125 SXOXSKSI 4 4 - - - 130 FO.09il, YS - - - 130 JOSHUA. ry) - - - 6,10, 211 vii. 88—35 - - = 57, {5 qrathy, 4a) = - - - 241] JUDGES. savy fo = - - 10, 223 I. SamuEL. xili, 14 - - 3, 10, 181, 187 xv. 16—28 - - - 181 χυ thc - - - 187 xvi. 1—13 - - - 78, 181 ΧΙ || ΞΘ - - 10 II. SaAmMueEt. vii. 8, 14 - 10, 106, 113, 182 vii. 11—13, 16 - - 78 vil. 12, 138, 16 - - - {17 ROR - - - 138, 142 ong 1, - - - - 153 I. Kincs. χῖχ. JI) - - - - 96 XK Ae - - - 10, 96 sabe, IY = - - - 10, 96 II. Krves. soils 8. 10. a = - - 57 Xxill. 2 - - - - δὴ II. CHRONICLES. ΧΧ eee - - - 299 XK 14. 10." - - 57 Xxxiv. 30 - - - : 57 INDEX II. 355 NEHEMIAH. PAGE PAGE ΧΟΡ ila - - - 23, 48, 206 viii. 1—3 - - - 75 xciv. 11 - - - 41, 48 viii. 1—7 - - = 57 xev. 7, 8 - - - - θ xcv. 7-11 - - 6, 109, 161, 208 ΧΟ 11 - - - - 6, 208 JOB. cil, 26—28 - - - - 108 οἷν. 4 - - - - - 108 ν. 15 - - - 10, 41, 48 ΟΥ̓. 7 - - - - - 108 ΟΣ Ὁ = - - - - 64 cix. 8 - - - - 63, 245 PSALMS. cix. 25 - - - - 64 ἘΠ ΤΡ Tie tose [eee = = - 197, 204 204, 207, 286 ii. 7 6, 11, 110, 182, 198, 267 cx.4 - - 6,110, 140, 142, 268 i. 9 - - - - 291 exiil. 9 - - - - ἀν 44 ν. 10 - - - - 88, 48 exvi. 10 - - - - - 44 viii. 5—7 - - - - 137 exvi. 11 - - - - 82, 804 τ ἢ ey 3 τς ποτ - - 38, 1045195 ταν. ὦ, ὃ - - - - 33, 48 exvilil. 6 - - - - - 290 xvi 8--1} - - - 116, 149 exvili. 22 - - - 28, 284, 290 xvi. 10 - - - 3,119,128 | cxvili. 22, 285 - - - eu 7h) xvii. 3 - - - - 1242 ΠἸΟΣΥΧΧΊ, 1Π - - - - Ξ lily ΧΙ. 50 - - 38, 104,125 | cxxxv. 14 - - - - 6,11, 184 xix. 5 - - - - 297 ΟΣ]. 4 - - - - 99, 48 xxii. 2 π΄ 1884142 581 MCRAE 7, 8 -- - - - 80 ἈΧῚ 8,9 - - - 64 PROVERBS. xxii. 19 - 80,138, 220, 257, 260 Kx. 22 - - - - 80 Biehl el = - - - 174 Xx. 23 - - - 138, 142 lil. 34 - - - ΠΣ xxiv. 1 - - - 5, 185 Xe LZ) = - - - - 802 xxvii. 2 - - - - 290 xx. 22 - - - - 90 χχχι. 6 - - - - 296 xxi. 8 - - - - - 305 xxxai, 12 - - - - 120 xxiv. 29 - - - - 36 xxxiv. 4, 7, 8, 14, 16—21- - 264 χεν VAL OP) = - - - 298 xxxiv. 18,19 - - - - 291 xxvi. 11 - - - - 278 wor - - 8, 11, 80, 261 xxv, 19 - - - 62, 167 XXXvl. 2 - - - 33, 48 ECCLESIASTES. xl. 7—9 - - - oe lin xi 10 - - - 79, 258 vil. 20 - - - - 11, 33, 48 xliv. 23 - - - - 84 os iS - - 109 li. 6 - - - - - 32 ISAIAH. Iva, 5,12 - - - - 290 Ixvili. 19 - - - 5 Aly; 1.9 = - - - - 216 Ixvili. 24 - - - - 29 Vis) - - - - - 165 Ixix. 5 =. uke 38, 62, 167 vi. 9,10 148, 160, 163, 242, 284 Ixix. 10 mye a) 29) 08 48.668 vi. 10 ΠΟ lxix. 20 oy Ee ΕἸ ἢ vii. 14 66, 170 liii. 9 - - - - 300 lin. 12 - - - - 28, 76 MicauH. liv. 1 - - - - 46 ; liv. 10 - - - - 207 ἵν. Ὁ Oe - - - - 59 liv. 18 πον ΤΥ Δ OD wi. - = = er ly. 1 = - Ξ Ξ 17 Wai = - - 78, 241 lv. 3 - - - - 207 vi. 6—8 - - - - 264 ly. 8 - - - - 207 Ihyala 7 - - - - 25; 48 NaHUM Iii. 11 - - - 77 lie 7.9 - - - - 89, 48 ny Way 9 - - - - 8 lie 2002 i). =.) a= τ) Igo 9e20 - - τ Δ 10} Ix. 3,5 ᾿ fi gi ἢ 170 HaABAKKUK. ἸΧῚ iN. 2 = os > - 57, 58 ΤΣ δ = a Ἢ as = 215 Ix. 11 - - 151, 257, 265 Ἢ A ᾿ 5: dere oT ale ase ae ii, 4 31, 288, 289 Ixv. 1, 2 - - - - 124 Ιχυ. 7 - - - 124 ZEPHANIAH. Ixvi..1, 2 ) 118 iii, 8, 19, 20 - ; ; be JEREMIAH. i Haaeat. vii. 11 - - - - 25, 48 ix. 23 - - - - 40 met — c - - - 141, 142 INDEX II. ZECHARIAH. PAGE | xxvii. 9 - roe ay fie - - - = 156 | σεν 35 - li. 10 — - - - - = 20/7 | xxvil. 9—43 iv. 8 - - - - - 156 Wing. = - - - - 156 vii. 1, 8 - - - - - 156 wate 5 18 - - - - 156 Tbe "ἢ ἯΤῚ - - - - 157 ἼΤΩ - X30, Vol, 107, 166, 257, 265 Xa Dye x: 4 - - - - - 157 xi. 10 - eee: || C154 243 xii, 12S ἘΠῚ 1, 4 = - - - - 82 ἘΠΕ ΤΠ - xii 10 - - - - - 81 xiv. 49 - ἘΠῚ ἡ += - - 26, 48, 157 xiv. 61—64 Xv. 28 ~- xv. 29—32 MAwacat. i. 2,3 - - = - 94 10] 11:1 - - 25, 48, 51, 53, 295 : eS -“ ae 9G 1, 5—25 [moe - T- «= 25,996 i. 15—17 1. 20 - 1. 57—64 MATTHEW. i. 67—76 iis PRY i, Pia - Ε - = 235 ii. 40 - Tally = - - - - 235 1. 2—6 ἘΠ 17). - - - = 9235 τς = 25 -- - - - 235 Thy PAL - τι. 1—3 - - - a 58} v. 27—31 qi, 15 .- - - - - 233 Vai, th ve iv. 4 <= - - - Sy its) vil. 24—27 iv. 14 - - - - - 235 ἼΣ GL “- πρπρΠῆ τ - -- 6.058 Ξ ἢ - 1.18 - = - = GP > AN) = vii 1. - - - - 246 ἘΣ 20. "- on xii. 11, 12 pe) = - - - - 85 xvi. 16 - Ἐς 10, 20 - - - 201 ἘΠ 17 = κι. 7-Ξ-10 - - - Ξ 53 xvi. 31 - ἘΠῚ 18 = - - = Oil xx. 13—18 eo, - - - - - 188 xxl. 24 - R17 = - - - - 28 xxi. 16 - yp 1. -) Q/> 4 cep: 147 ey 70. 1} Rill. 35 - Pp we fea: 98 xxiii, 35 - xii. 48 - - - Ξ 2381 xxiv. 27 > \ oi ae - - - 150 xxiv. 44 - oc ar - - aN EIS xxiv. 44—46 xxi. 23 - - - 75 xxl. 45 - - - - ἢ xxii. 46 - - - - = .151 xxiii. 82 - - - = 2592 xxvi. 14,15 - - - 244 i. 1—3 xxvl. 54 - - 19, 236 rial παν. 56 - - - - 236 i, 14—17 xxvi. 63—66 - - 61 i. 19—23 Xxvll. 3—7 - - - - 244 1. 46 10--ΟἹ .- - A la eS ΤᾺ - - - 35 - - - 45 - - - ἘΠ, τ: = : δ. Ξ Ξ i ae te δ᾽ - - Ξ θῦ = - - ων ὁ Ξ 88 - - - 18 - - - 19,21 - - ial = - - 18-21 - - 25 -- - - 920 - - Gus Ξ Ξ 24 - - - 12. - - 13 - - - Ore Ἢ 5 32 - - 23—30 - - 24 - - - 90 - - - Acts. 16 - - 63, D 5 = = i J F 11.595 - - 28 - - - 90 - - - 18 - - - 3 = = = 7B} Ὁ - - 90 - - - WO) 5 - - 48---ὃῦ - - 27, 28, 30, 34, 35 23 - Bare TS aia O) 4 - 15,27 - One As 27 - - 82.33 - ΠΡ ΕΝ Σ ἘΣ ke 98 - Q1 - 30, 51 Ot ae INDEX II. PAGE : - 108 πῖχ. Δ - - - - - = OBO XRT ΗΠ} 5 = = - - =a, Bis. rod, Pl = - - - - > ifs = (yl ξ ; 2 ROMANS - - 108 - ee 108 δ᾽ ἃ π - 62 5h . νσοΝ, 931 1, 29 - - - - ; i 935 111. ae - - - - ἢ Ἶ iv. 1—3 - - - - eee: ap iv. 19—21. ἡ oa : Ἶ 939 viii. 4 - = - - Daman ἐπ ix, 4,68) ἘΣ ον > - ee ad τον = 2 πο 5 x1. - - Ξ = oe | = 19, 236 ἘΠ 2 Dee - - - J _ 939 χν. 19 - - - - é - 935 xv. 14 - - - - ; _ 935 xv. 19 - - - - - =) pts) - - 236 - - 236 I. CoRINTHIANS. ii. 10, 11 -. ee iv. 9—13 - - - vi. 16 = - Ξ - 79, 158, 237 ix.14 - - - - = - 231 xv. 80—32 - - - - Ξ UG - - 130 - - 231 5 ΠΣ II. ΟΟΒΙΝΤΗΙΑΝΒ. We aa v.20, - τ Ὁ Ὁ ὡρῇ ¥. 210), =o - a τι 237 Vi. 14, 16 ἂν = =. Ὁ by 67 Vil. : - - - - ἘΣ - - - ὄφις ae xi, 23—28° = .= Ὁ » ε 237 xl. 10 - = = = - - 238 - = 233 - - 238 GALATIANS. - - 75 - - 234 7.8. - - - - - 951 ili. 2, ὅ, 7---9 - - - - - 183 li. 8 - - - - - 133 11. 10 - - - - - - 50 iii. 13, 14 - - - - - 284 lil. 22 - - - - - Se iv. 4 - - - - - = 718 iv. 80 - Ξ - - - - 18 v. 4 - Ξ - = INDEX II. 359 EPHESIANS. PAGE PAGE Hy 17. “5 - - - - 141] 1h 9 - - - - - 299 iv. 14 = - = - Ξ 7150 li. 19—22 - - - - 182 iv. 15 = - - - - Ὁ 1i,-21, 22 - - - Ξ 119 γ: 4. δ΄ = - - 110. 189, 183 iii. 8 - - - - - 269 v. 10 = = - - 140, 183 iii. 9 - - - - - 189 vii. 26 - - - - = 45 iii. 19 - - - - - 238 ix, 28 - - - - - 255 iv. 8 - - - - 19 x. 28, 29 - - - - 14] iv. 10 - - - - - 299 ἈΠ. 18—25 - Ξ - - 140 v. 18 - - - - - 239 at 27 - - - - - 141] v. 29 - - - - - 246 vi. 13—18 - - - + A 94 J AMES. PHILIPPIANS. .14,17;18 - = = a IG li. 20—24 - - - - 87 Ἵ lal - - - - = BBB) li. 23 - - - - =| 237 um. 2 - - - - - 232 iv. 18 - - - - 231 iv. 19 - - - - - 232 I. PETER. ui. 5 - - - - - 182 CoLossIANs. τ 9.2 - - - - - 45 1 O40 Pom oars Pee --τ-: i. 9 - - - - - 230 ve 1 - - - - - 7 18 i. 16 - - - - - 189 i. 25 - - - - - 238 ii. 10 - - - - Ξ WE} II. Peter. iv. 17 - - - - - 234 re Wl - - 51, 74, 131, 153 11. THrssaLonrans. I. ΦΟΗΝ. Te lel - - - - - 234 111. 17 - - - - SS aly/ i. 4 - - - - Ὁ Qo ili. 5 - - - - - 45 iii. 17 - - - - 248 II. ΤΙΜΟΤΗΥ. iv. 20, 21 - - - - 248 re - - - - > BB lii. 16 - - - - ΠΥ] 11. Joux. 12 - = - - - 288 HEBREWS. io - - - - - 116 REVELATION. 1i.3,4 - - - - 140 iii. 1 - - - - 189 ili. 2 - - - - - 233 iii. 2 - - - - 196 v. 9 - - - - - 67 ii. 6, 12—14 - - 173 vi. 11 - - - - - 232 in. 7, 15 - - = 161 xxi, 4 - - - - an 43 Watson and Hazell, Printers, London and Aylesbury. ) y Gees LAA ἘΦ hk ΕΝ wile Ὁ Na a Fe - ΩΤ .. ““ mn © = ee: - 4 - oo πο ΣΙ ἊΝ Ser ty ahs > = ΘΝ OS Ant πον $ a ~~ x SF SOR) cee * ; τ > > , : a, 3 . 1 ΄ ᾿ * y . , . + = a 3 - 4 5 of " ͵ ia ee '- . . : , ‘ βοῦν 4 ~ yes : = oa j € . — ΄ A / ; - \ a ξ΄ κὰν . Ἀ - \ , : {> , ω ¢ - - : . 3 > , » ~*~ -- τ sf Υ > ΄ ve τοὶ < * _ ie * Γ ν γ ‘ . 4 < 3 ie OS Braye ee a BS2387 1957 The New Testamen Princeton Theolc 111}. 1 | 2 ogi t view of the Old: A cal Seminar | Ta i, iia